Nourishment From Food in a New Light
Margaret Schenkman
The eighth principle of Heartfulness is about attitudes and food, which is as important to existence as are air and water. Indeed, for some of us, food can be an ‘organizing principle of the day’. Trying and perfecting new recipes can be an enjoyable pastime or an avocation; eating with others can be the social focus of the day, and food often is the central focus of celebrations. In addition, food has taken on a place in life of emotional and social importance in much of our culture. What fun it can be to have friends or relatives for dinner, choosing the menu, preparing the food, and enjoying the conversation over the meal, or to choose the right restaurant to enjoy a meal with good friends, and then sitting together – sometimes for hours – enjoying the food, conversation, comradery. For some people, food is an organizing principle from a different perspective – there are those who have challenges with food, whether allergies, or other dietary restrictions. For them, the day may be organized around assuring that one eats foods, whether at home or – even more challenging – outside of the home, that are nourishing and enjoyable without ill effects. And for many, food is the ‘go to place for comfort’, the place where we turn when sad, angry, or lonely. It is against this backdrop that I have been musing recently on this Principle of Heartfulness, reconciling both the social and emotional aspects of preparing and eating food with the divinity that Principle 8 highlights. This principle says ‘Be happy to eat in constant Divine thought whatever you get, with due regard to honest and pious earnings’. Through gradually absorbing the meaning of this principle, I am beginning to better appreciate my relationship to the food I eat so that I can enjoy that food and also appreciate eating from a broader perspective, including the role of the environment in which I live, unity among all, and my goal of life from a spiritual context.
The first part of Principle 8 advises to be in ‘constant Divine thought’ when partaking of food. Many years ago, when I first grappled with this principle, I had no concept of what those words meant, much less why the attitude might be important. The more I observed my attitudes when preparing or eating food, the more I realized that my attention and attachment to food is focused on wanting to titillate my taste buds and gratify of my desires for ‘interesting tastes, textures, and colors’; my attitude when preparing food often is one of doing a chore quickly so that I can get on to the next task on my list. What I didn’t have was any awareness of something beyond myself, and certainly not of any concept surrounding food that related to the ‘Divine’. As I continued on my spiritual journey, I gradually began to understand that Principle 8, though specifically focused on food, is inexorably related to Principle 3, which is about the ‘goal of life’ and ultimately about ‘the Divine’. For context, Principle 3 is about setting a goal of embodying oneness with all (Blog and Podcast #4) and then putting sufficient attention to that goal for it to be achievable. As I grappled with my attitudes toward food, I observed undue attachment to the experience of eating which can be counterproductive to that goal of ‘oneness with all’. My attitudes toward meals certainly did not include reverence towards the food I eat.
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This broader understanding led to a dilemma for me. Did it mean that I could no longer enjoy food? I have come to understand that caring about what I cook, enjoying wonderful food, and enjoying the communion with others over food, isn’t a problem. Rather, I run into trouble when I become so attached to the experiences surrounding food that they themselves become my goal, distracting me from a deeper spiritual goal for my life.
Principle 8 also explains that food – taken in a state of Divine thought - can actually play an important part in bringing a person back into ‘conformity with the Divine’. This concept is illuminated by an understanding of the inner vibratory state of everything in nature – both the vibratory nature of our thoughts as we eat and of the food itself. To fully appreciate this concept, it is helpful to consider the critical role that thought plays – not just in a negative way if one is overly attached, but in a positive way if one is ‘drowned in the Divine’. Specifically, one’s attitude when preparing food can affect the vibratory state of that food; when partaking of food, that vibratory state in turn filters down through our entire system, because food nourishes every cell of the body. Think, for example, of the effect when one eats while angry. The detrimental effect can lead to indigestion and other discomforts, and those are only the easily perceived effects. Because the physical system is made up of millions of cells – all of which are interconnected - it is quite conceivable that the effect of eating while angry could have a negative influence on every cell in one’s being, even contributing to diseases. Conversely, consider the possible beneficial effects on the entire system if one eats from a place of calmness, peace, and awareness of interconnection among all beings and a sense of reverence for the act and effects of eating. Through this perspective, I have come to appreciate that the extent to which I am in Divine remembrance, that remembrance affects every one of my cells. Furthermore, I have come to appreciate that even my attitude when preparing food can affect the food which then can affect the entire system when I – and others - eat that food.
From a Western perspective, these concepts can be a bit of a reach, although from the Eastern perspective of my spiritual journey, I have come to entertain the possibility. First, it is important to appreciate the power of thought. Even Western medicine recognizes the power of thought as evidenced by the so-called ‘placebo effect’. Now think about the possible power of thoughts we have when preparing and eating food, and it is not such a stretch to consider that too can have either a positive or negative influence, depending on the nature of the thought. And second is the concept of the vibratory state of humans, plants and animals. Even modern science is beginning to recognize this vibratory nature of ‘things’. If my vibration of anger can influence the experience of eating, so too can the vibration of peace and contentment. And why not consider that that vibration of peace and contentment could influence the very nature of the foods as I prepare them?
Over time, I also have come to better appreciate the interplay between one’s self and the environment when partaking of food or drink – recognizing that all that one eats comes from the environment, and ultimately, all that one eats is returned to the environment in one form or another. Each of us is simply a part of a beautiful and expansive whole. This leads to realizing the following: To the extent that I can eat with reverence for my place in that whole, and the greater my appreciation and gratitude for that relationship, the more I eat in harmony with the Divine. Thus, even my attitude toward the environment has an impact on my attitude toward the food that I eat. Indeed, this understanding leads to a deep understanding of the need to care for the environment in a holistic sense. I am part of the environment, not separate from it. I am interconnected with every animate being in this environment.
The second part of Principle 8 is about ‘honest and pious earnings.’ Initially I was quite comfortable with this part of the principle. I understood from the principle that if I obtain my food through dishonest means, then dishonesty is transmitted through the food to my entire system. I considered one of my ‘strong points’ was trying to be honest – almost to a fault, so I thought I had this part of Principle 8 under control. However, when I focused on the entire principle, it struck me that I had neglected to focus on what ‘pious earnings’ had to do with the effects of my eating. One of Mirriam-Webster’s definitions links ‘pious’ right back to devotion to the divine (“marked by or showing reverence for deity and devotion to divine worship”). As I thought more about this principle, I realized even if I am ‘honest’, if I hate my work, then the earnings, which are fruits of the work, cannot be pious. Thus, this principle suggests that even my attitude toward work can affect the food that I purchase, prepare, and eat. That thought is certainly worth my pondering.
Over time, I have come to appreciate the beauty of Principle 8, which brings to my awareness the vibratory interconnectedness of all animate objects, including the people who surround me, and the plants and animals in my environment. While I still can - and do - enjoy the experiences surrounding eating for all the social and emotional reasons I mentioned earlier, how much richer is that experience if I prepare and eat meals in a state of awareness of the interconnection of all, with peace and calmness, gratitude and appreciation for the sanctity of all that lives.
