It is the time of the life, when when 7.5 years lead one to revisit areas of ignorance, to relive, experience the world mirroring thoughts, words and deeds of ignorance.
So discovered prolonged sleep deprivation, am revisiting the fundamentals of life - roti, kapda, makan. So talking about food, am wondering, how to sustain conscious eating. If food is not tasty, i can't eat and so mind is not satisfied. If the food is tasty, i can't eat some more, since stomach can only hold so much and again mind is not satisfied. So being satiated is more in the mind, than in the food. Am not able to sustain, conscious mindful eating, something like they tell in these meditation classes, or a ratatouille.
One's natural tendencies always take over. 21 days of practice is what i need now. Periyamma used to be amazing, she would eat just the right amount, no matter, how delicious the food was. Mom was ulta, she would over stuff, so that food does not get wasted. Chithi was another extreme, who would skip eating to spare her waist line.
If my stomach were a blender, i should ensure, that i should not run it to brim for long hours without rest.
Mindful eating!!!!
From The Brhadaranyaka Upanishad commentary by Swami Krishnananda:
Bhrigu in Taittriya Upanishad says mind passes through stages of Anna, Prāṇa, Manas, Vijñāna, Ānanda.
9th Brahmana. The great Vaisvanara present in our own selves performs a unique function in our own bodies as the fire that digests food. It produces a beautiful, mellow, rumbling sound like that of an ocean wave inside us (heard through practicing Shambavi mudra)
Sāmana, seated in the navel is the subtlest form of vital force. It digests food, and it is the cause of the heat that you feel inside the body.
Our life is sustained by the food that we consume, and food in turn is maintained in its original freshness by the energy that pervades it.
Vi, iti; annaṁ vai vi; anne hīmāni sarvāṇi bhῡtāni viṣṭānī: ‘Everything is rooted in the material form and the food that is consumed, because of the fact that they are rooted in the material form.’
When the mind withdraws itself into the heart, it does not require any other external food to
maintain itself
Naadi in the heart, through which the mind moves in dream, are called Hitās. In this condition of the location of the mind in the nerves of the Hitās inside the heart in the dreaming state, there is no need for any physical food. You enjoy ethereal food in the state of dream, and you are as happy in dream as you are in waking, though you have nothing physical to contact.
The Prāṇas are not only inside our bodies. They are powers which operate throughout the universe. And so, the vital Prāṇa that is sustaining the whole world, all creation, becomes part and parcel of one’s being, and sustenance comes from all sides when the ego subsides temporarily. This is what happens when we enter into sleep. It is because of the fact that we dissolve our personality, practically, in sleep and stand open to the reception of energies and powers from outside, that we get up refreshed from sleep, even without dinner, without lunch, without breakfast.Without any kind of
nourishing element in sleep, we get up as if we have eaten well. Tired people wake up with a freshness of personality. From where has this freshness come? You have not taken any tonic, any medicine or any foodstuff during sleep. You have only closed your eyes and forgotten yourself. The mere fact of the forgetfulness of yourself has become the source of sustenance and energy to your being.
The forgetfulness of personality is the secret of success.
The body, for instance, which is constituted of the essence of food, is resolvable into the earth element because the substance of food is the substance of the earth.
The Creator fixed for himself the three kinds of food, namely, the mind, the speech and the vital force.
The food that we eat is not necessarily the physical food that is consumed through the mouth, but any kind of intake of the personality through any of the sense-organs by which one is maintained.
There are seven kinds of food which God has created for the satisfaction of the individuals. The ordinary food that we eat every day is one kind of food. The milk that comes out from the breast of the mother is another kind of food, natural to children, whether they are human or otherwise. The
sacrifices offered to the gods or the divinities called Darsha and Purnamasa, the offerings that we make to gods, especially during the new moon and the full moon occasions, are two other kinds of food that sustains the gods. threefold food which is psychological in nature, called in the Upaniṣhadic language as speech, mind and Prāṇa.
Aham annam annam adantam admi, says the Taittirīya Upaniṣhad: ‘I am the food, and I am the eater of food. I, who am food, eat the eater of food.’
From Taittriya Upanishad
Chap II The Pranamaya kosha
From food all creatures are born: by food, when born, they grow. Because it is eaten by beings and because it eats beings, therefore it is called food.”
Chapter VII—The Importance of Food (I)
Let him (the knower of Brahman) never condemn food; that is the vow. (It was my professor who first introduced me to annam na nindyath. It is kind of difficult to digest that one wrong word, can cause a permanent parting with the professor)
To guests, he should say: "The food has been prepared for you." If this food is given first, food comes to the giver first. If this food is given in the middle, food comes to the giver in the middle. If this food is given last, food comes to the giver last.
"I am the first—born of the true, prior to the gods and the navel of Immortality. He who gives me away, he alone preserves me. He who eats food—I, as food, eat him.
So discovered prolonged sleep deprivation, am revisiting the fundamentals of life - roti, kapda, makan. So talking about food, am wondering, how to sustain conscious eating. If food is not tasty, i can't eat and so mind is not satisfied. If the food is tasty, i can't eat some more, since stomach can only hold so much and again mind is not satisfied. So being satiated is more in the mind, than in the food. Am not able to sustain, conscious mindful eating, something like they tell in these meditation classes, or a ratatouille.
One's natural tendencies always take over. 21 days of practice is what i need now. Periyamma used to be amazing, she would eat just the right amount, no matter, how delicious the food was. Mom was ulta, she would over stuff, so that food does not get wasted. Chithi was another extreme, who would skip eating to spare her waist line.
If my stomach were a blender, i should ensure, that i should not run it to brim for long hours without rest.
Mindful eating!!!!
From The Brhadaranyaka Upanishad commentary by Swami Krishnananda:
Bhrigu in Taittriya Upanishad says mind passes through stages of Anna, Prāṇa, Manas, Vijñāna, Ānanda.
9th Brahmana. The great Vaisvanara present in our own selves performs a unique function in our own bodies as the fire that digests food. It produces a beautiful, mellow, rumbling sound like that of an ocean wave inside us (heard through practicing Shambavi mudra)
Sāmana, seated in the navel is the subtlest form of vital force. It digests food, and it is the cause of the heat that you feel inside the body.
Our life is sustained by the food that we consume, and food in turn is maintained in its original freshness by the energy that pervades it.
Vi, iti; annaṁ vai vi; anne hīmāni sarvāṇi bhῡtāni viṣṭānī: ‘Everything is rooted in the material form and the food that is consumed, because of the fact that they are rooted in the material form.’
When the mind withdraws itself into the heart, it does not require any other external food to
maintain itself
Naadi in the heart, through which the mind moves in dream, are called Hitās. In this condition of the location of the mind in the nerves of the Hitās inside the heart in the dreaming state, there is no need for any physical food. You enjoy ethereal food in the state of dream, and you are as happy in dream as you are in waking, though you have nothing physical to contact.
The Prāṇas are not only inside our bodies. They are powers which operate throughout the universe. And so, the vital Prāṇa that is sustaining the whole world, all creation, becomes part and parcel of one’s being, and sustenance comes from all sides when the ego subsides temporarily. This is what happens when we enter into sleep. It is because of the fact that we dissolve our personality, practically, in sleep and stand open to the reception of energies and powers from outside, that we get up refreshed from sleep, even without dinner, without lunch, without breakfast.Without any kind of
nourishing element in sleep, we get up as if we have eaten well. Tired people wake up with a freshness of personality. From where has this freshness come? You have not taken any tonic, any medicine or any foodstuff during sleep. You have only closed your eyes and forgotten yourself. The mere fact of the forgetfulness of yourself has become the source of sustenance and energy to your being.
The forgetfulness of personality is the secret of success.
The body, for instance, which is constituted of the essence of food, is resolvable into the earth element because the substance of food is the substance of the earth.
The Creator fixed for himself the three kinds of food, namely, the mind, the speech and the vital force.
The food that we eat is not necessarily the physical food that is consumed through the mouth, but any kind of intake of the personality through any of the sense-organs by which one is maintained.
There are seven kinds of food which God has created for the satisfaction of the individuals. The ordinary food that we eat every day is one kind of food. The milk that comes out from the breast of the mother is another kind of food, natural to children, whether they are human or otherwise. The
sacrifices offered to the gods or the divinities called Darsha and Purnamasa, the offerings that we make to gods, especially during the new moon and the full moon occasions, are two other kinds of food that sustains the gods. threefold food which is psychological in nature, called in the Upaniṣhadic language as speech, mind and Prāṇa.
Aham annam annam adantam admi, says the Taittirīya Upaniṣhad: ‘I am the food, and I am the eater of food. I, who am food, eat the eater of food.’
From Taittriya Upanishad
Chap II The Pranamaya kosha
From food all creatures are born: by food, when born, they grow. Because it is eaten by beings and because it eats beings, therefore it is called food.”
Chapter VII—The Importance of Food (I)
Let him (the knower of Brahman) never condemn food; that is the vow. (It was my professor who first introduced me to annam na nindyath. It is kind of difficult to digest that one wrong word, can cause a permanent parting with the professor)
To guests, he should say: "The food has been prepared for you." If this food is given first, food comes to the giver first. If this food is given in the middle, food comes to the giver in the middle. If this food is given last, food comes to the giver last.
"I am the first—born of the true, prior to the gods and the navel of Immortality. He who gives me away, he alone preserves me. He who eats food—I, as food, eat him.
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