THEOSOPHY & VEGETARIANISM

Vegetarianism is by no means a requirement for membership in the Theosophical Society.  However, many Theosophists were and are vegetarians, including numerous leaders of the Society, and certain theosophical principles tend to support this way of life.

Theosophy teaches that all life is interrelated.  Long before the current interest in holism and ecology, the Ancient Wisdom pointed to the web of relations among all living things, which, it teaches, is a reflection of the transcendental Unity from which all arises.

The First Object of the Society deals with the universal brotherhood of humanity, not as an ideal to strive for but as a fact in nature based on the unity of all life.  The notion of a universal brotherhood can be extended to include life forms other than the human.  With this attitude, the earth and its largesse are not seen as the property of humankind, ripe for exploitation, but rather to be cared for and used with prudence and compassion.

Another basic theosophical teaching is that of evolution, spiritual as well as physical in nature.  Reverence for life, as Dr. Albert Schweitzer called it, proceeds naturally from an evolutionary outlook, as one sees his or her relationship with all that lives. 

We have emerged from the animal kingdom, which is obviously closest to the human insofar as physical development, particularly that of mammals, is concerned.  A desire for harmlessness results, based on sensitivity to the life in other kingdoms of nature. 

Since animals value their lives and attempt to avoid pain, the question as philosopher Jeremy Bentham put it is, "not, can they reason nor, can they talk but, can they suffer?"

Many religions, particularly such Eastern paths as Hinduism, Buddhism, and Jainism, stress vegetarianism sufficiently that it might be considered almost a tenet.  It arises from the concept of ahimsa. 

This Sanskrit word translates literally as nonkilling but in practice becomes much more.  Twentieth century theosophical writer and teacher Geoffrey Hodson referred to it as "not mere negative noninjury, (but) positive Cosmic Love."

Certain orders and sects within nearly every other world religion demand or recommend a meatless diet for their members.  In Christianity, for example, such groups range from Roman Catholicism's Trappist monks to the Protestant denomination of Seventh Day Adventists. 

Periods of abstinence from meat, such as the traditional Lent-are also found in a variety of faiths.  When vegetarianism comes as part of a religious admonition, it might stem simply from "Thou shalt not kill," from the nonsectarian religious principle of treating others (in this case, animal others) as one would want to be treated, or as a means of purification or even discipline.  In some cases, however, the likely health benefits of the vegetarian lifestyle are considered equally important.

Many religions emphasize the sanctity of the physical body as a "temple of the living God"; responsibility for its well-being falls to its user.  In persons consciously seeking growth along the potentially arduous spiritual path, a strong, healthy body is particularly necessary.  Health is a tremendous help in bringing to realization dormant gifts and aptitudes, as well as in performing that fundamental activity of the spiritual life, service to others.

There is substantial scientific evidence attesting to the plain good sense of a well-chosen vegetarian diet.  Lower incidence of atherosclerosis, hypertension, cardiovascular disease, and certain types of cancer is consistently noted in vegetarian populations. 

Even a report from the U.S. Senate Select Subcommittee on Nutrition and Human Needs advised decreased intake of animal fat by consuming less meat.  Since vegetarians usually develop at least a moderate interest in nutrition, overall mealtime choices often improve as well when meat is eliminated from the menu.

Viewed from another vantage point, there is the distinct possibility that "you are what you eat" applies on the emotional level as well as on the physical.  The Grecian goal of a sound mind/sound body is echoed time and again in esoteric philosophy.  In yogic tradition, flesh food is considered rajasic or stimulating, and is said to promote an aggressive, nervous temperament. 

The use of antibiotics, growth stimulants, and other drugs in the rearing of livestock, and the build-up of toxic pesticide residues in animal tissue, could add an up-to-date postscript to the ancient teaching.

According to Dr. Rajendra Prasad, first president of the Republic of India, "Our food and eating habits determine in no small measure our environs and general outlook on life"; and his mentor Mahatma Gandhi wrote, "A man who wants to control his passions does so easily if he controls his palate."

Perhaps Dr. George Arundale, former president of the Theosophical Society, meant something like this when he said:

"Whenever I see a meat and fish ridden dining table I know that I am looking upon the seeds of war and hatred .... When people ask me, 'Is there likely to be a future war?' I answer, 'Yes, until the animals are treated as our younger brothers."'

Many spiritually minded people today feel that purification of diet is related to purification of the mind and emotions and therefore important in the inner life.

Curiously, in past ages when spiritual seekers and even early Theosophists espoused vegetarianism, one's eating meat was not known to have any adverse effect on other humans.  Today, though, the inefficiency of animal agriculture, its wastefulness of land and resources, and its relationship to world hunger have come under scrutiny.  The eating of meat has far-reaching consequences in economic and ecological spheres.

Although the reasons for vegetarianism and the list of its famous advocates from Shelley to Shaw, Tolstoy to Tagore, Heroditus and Pythagoras to Emerson and Thoreau, are impressive, the decision to abstain from meat is intensely personal.  Just as every individual has unique talents and capabilities, each has different priorities and finds certain ideas presented in theosophy more meaningful to him/her than others.

Those who do feel in tune with vegetarian philosophy, however, will find it far easier to put into practice today than it was even a few years ago.  There are an estimated 10 million people in the United States alone who have eliminated meat from their diets.  A wealth of literature is available on the subject, including tempting recipe books. 

There are vegetarian restaurants and cookery classes in many communities, and experienced vegetarians are generally eager to extend their help to the novice.  Their most practical advice is probably, "Keep it simple." Comparative anatomy and physiology, as well as archaeological findings, indicate that a plant based diet is the natural one for human beings.  Therefore, extreme complexity in meal preparation is not necessary.

One may well find upon adopting vegetarianism that his life becomes, in fact, less cluttered, certainly less expensive, and perhaps a bit more peaceful as he follows an inner urging to expand in this way his personal practice of ahimsa.  In the words of Arthur Schopenhauer, "I know of no more beautiful prayer than that (of) the Hindus...'May all that have Life be delivered from suffering!"'

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