Minimizing the Rajasic or Tamasic Effect of Food on the Consciousness

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A popular proverb in recent
years is you are what you eat.

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There is certainly an element of
deeper truth in this expression.

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All material substance holds
vibratory patterns.

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Rocks absorb heat and radiate it
back afterwards for hours.

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Water absorbs thought vibrations
as shown by Massaro Emoto in his

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book The Hidden Messages.
In Water, when we experience

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some strong Trauma or an
emotional event, fear, anger,

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jealousy, the body produces
neurotransmitters to carry that

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emotion and the body holds the
vibrations actively for some

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time and then encapsulated and
potentially able to be triggered

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later.
This is the mechanism of

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cellular memory.
Food also holds vibrations and

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these get imbibed by us as we
eat the food.

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This brings us then to the
question of the food we eat,

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what vibrations it carries with
it, and how that may impact our

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psychology and our bodies.
Much research has been done on

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the interaction between various
foods and their psychophysical

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effects on us.
Ayurveda, the science of life,

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categorizes food according to
whether they generate energetics

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of wata, the element of air,
pita, the element of heat, or

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tufa, the element of dense water
or earth.

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Additionally, Ayurveda describes
foods that carry vibrations that

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act as toxins to the body, AMA,
which can cause numerous health

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disturbances.
For detail about the qualities

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of food from an Ayurvedic
perspective and the practical

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application of this knowledge,
there is Doctor Vasant Lod's

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book Ayurveda Science of Self
Healing or Amadeya Morningstar

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and Ormila Desai's book The
Ayurvedic Cookbook.

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The Bhagavad Gita describes
foods as expressing the

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qualities of the three gunas,
Thomas, Rajas and Satva.

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Sri Aurobindo translates in
Bhagavad Gita and Its Message,

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Chapter 17, verses 8 to 10.
Sri Krishna's description of the

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psychophysical relation of food
to the action of the Gunas

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quote.
The Sutwick temperament in the

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mental and physical body turns
naturally to the things that

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increase the life, increase the
inner and outer strength,

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nourish at once the mental,
vital and physical force, and

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increase the pleasure and
satisfaction and happy condition

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of the mind and life and body,
all that is succulent and soft

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and firm and satisfying.
The Rajasic temperament prefers

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naturally food that is violently
sour, pungent, hot, acrid, rough

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and strong and burning the
elements that increase ill

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health and the distempers of the
mind and body.

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The Temasek temperament takes a
perverse pleasure in cold,

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impure, stale, rotten or
tasteless food, or even accepts,

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like the animals, the remnants
half eaten by others.

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End Quote.
The preparation of food also

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infuses energetic vibrations
into the food.

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Food prepared with a sense of
order, cleanliness and a feeling

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of love, goodwill or serenity
has a way of enhancing the

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feeling of well-being for the
individual eating it.

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A loving mother or grandmother
preparing and offering food has

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long been recognized as a means
of transmitting their love and

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support, providing comfort and
healing energy along with the

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food.
Similarly, food prepared by

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someone who is under the
influence of anger, lust, or

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greed carries those feelings
which have their own subtle

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influence on the person
receiving that energy with their

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meal.
Many people eat animal foods.

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Those animals undergo intense
emotions of fear and pain in the

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moments before they are
slaughtered.

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The hormones and
neurotransmitters they generate

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go into their tissues and are
carried forward to the person

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who eats those foods.
Some traditions have recognized

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this and they as chew, using
animals as a source of food.

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Whatever food one eats, the long
tradition says to consecrate

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that food, to pray before taking
the food, to recognize the

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oneness, the sacrifice of the
food to the eater, and to honour

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that food, while also setting up
a vibratory pattern to help

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remove any of the negative
energies that otherwise are

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carried by that food, the mother
writes.

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Quote Physically we depend upon
food to live.

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Unfortunately for with food we
daily and constantly take in a

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formidable amount of
inconscience of Thomas

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heaviness.
Stupidity 1 can't do otherwise

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unless constantly without a
break.

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We remain completely aware, and
as soon as an element is

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introduced into our body, we
immediately work upon it to

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extract from it only the light
and reject all that may darken

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our consciousness.
This is the origin and rational

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explanation of the religious
practice of consecrating one's

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food to God before taking it
when eating.

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One aspires that this food may
not be taken for the little

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human ego, but as an offering to
the divine consciousness within

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oneself.
In all yogas, all religions,

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this is encouraged.
This is the origin of that

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practice of contacting the
consciousness behind precisely

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to diminish as much as possible
the absorption of an

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inconscience which increases
daily, constantly, without one's

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being aware of it.
End Quote Reference Srioro Bindu

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and the Mother looking from
Within, Chapter 5, Attitudes on

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the Path, page 167.