Vegetarianism & Yoga.

Via on May 27, 2011

Food for Thought: Steven J. Rosen.

A veteran author of more than 20 books and dozens of articles on Eastern thought and tradition, Steven J. Rosen spoke to me about his most recent project, a collection of essays that discuss the relationship between vegetarianism and yoga practices. Drawing from his own research, as well as the informed opinion of prominent members of the animal rights and yoga communities, he produced the volume entitled Food for the Soul: Vegetarianism and Yoga Traditions.

Esther: Thanks for speaking with me, Steve. Today I’d like to focus on your latest book project, which you partially wrote and edited for Praeger publishing. Judging by the amount of writing you have done on the subject, you are clearly passionate about vegetarianism. Can you tell us a little bit about your own turn to vegetarianism? Was your choice ethically motivated from the beginning?

Steve:

Yes, from early childhood I had a sense that animals, too, have feelings and have a right to life. I think most children have a natural sense of that. But like most kids, I set it aside in due course, being influenced by my well-meaning if uninformed parents.

I must say, though, as I got older, it kept resurfacing, sort of inadvertently. I visited a friend’s farm and saw how animals were treated. I read books on nutrition, and saw how experts in natural biology endorsed a plant-based diet. And then my spiritual pursuit led me along the same path, too — I saw how the mystical traditions of all established religions seemed to endorse the importance of universal compassion and even a nonmeat diet, though many would argue that point.

In any case, my connection with the Krishna tradition sort of cemented the whole idea for me: Srila Prabhupada, my teacher, was adamant about vegetarianism, and even about making eating a full-on spiritual experience.

So, following Prabhupada’s lead, I started to look into it more deeply, and I found compelling nutritional reasons for vegetarianism, as well as more profound ethical and ecological reasons, too. Anyway, all of this research led to the writing of my first book, in the mid-1980s: Food for the Spirit: Vegetarianism and the World Religions, which included a foreword by 1978 Nobel Laureate Isaac Bashevis Singer. The book has since been reprinted as Diet for Transcendence.

In this latest anthology of essays you have curated, you include both assenting and dissenting views on vegetarianism. Were you at all swayed by the view that vegetarianism is not integral to the practice of yoga?

Actually, if you look carefully, the dissenting voices are not so dissenting. [laughter] I wanted to start with a “devil’s advocate” sort of article, just to get readers thinking about the issues involved, and to reflect on the many possibilities in relation to Yoga and vegetarianism. It seemed appropriate to open the book with exceptions to the rule, and to show that while vegetarianism is important, it is clearly not everything. It is but one component of a progressive yogic lifestyle.

So I engaged the talents of my good friend Rick Jarow, who teaches at Vassar. What he does in his paper is interesting. He doesn’t deny that vegetarianism is integral to the Yoga tradition and, at least traditionally, embraced by most yogic adepts. Rather, he cites notable exceptions to the rule, and explains why those exceptions might exist. Also, he gives some background on the whole Vedic tradition, from which Yoga has emerged, and explains the history behind diet and Yoga, which is important. This sets the stage for the many essays that follow, which clearly endorse vegetarianism.

At the end of the day, Patanjali and the vast majority of Yoga masters throughout history place a special emphasis on ahimsa — nonviolence, or nonaggression — and they read it in the most extreme possible way. I’m anticipating those who say that ahimsa should not necessarily be taken to the point of vegetarianism. If you read Edwin Bryant’s paper in my volume, you’ll see that ahimsa most definitely is meant to be taken to the point of vegetarianism — and those who inform themselves of yogic tradition, its history and practice, know this for certain.

How did you go about determining the “major schools of yoga” you wished to represent and give voice to in this collection?

Ah, this is a really important question, and it’s actually the meat-and potatoes of the book — pun intended. [laughter]

Though there are without doubt exceptions, most Yoga lineages today can be traced to two particular luminaries in the tradition: Sri Krishnamacharya and Swami Sivananda. Krishnamacharya brought forth teachers such as K. Pattabhi Jois, T. K. V. Desikachar, and B. K. S. Iyengar, whose practices manifest in the modern world as Ashtanga-Vinyasa, Viniyoga, and the Iyengar Method, respectively. Sivananda, for his part, is represented today by the Integral Yoga Institute, Swami Satchidananda, Swami Chinmayananda, and so on. Thus, most Yoga practitioners today use the methods formulated or inherited by these two men, either as they were originally espoused or in conjunction with other methods.

Now, here is the interesting part: Krishnamacharya descends from the Shri Vaishnava lineage, which staunchly upholds the vegetarian ideal. His followers write that he believed one could not properly practice Yoga without giving up meat. And Sivananda, too, was an outspoken vegetarian. For proof, one need look no further than his popular essay, “Swami Sivananda on Vegetarian Diet.” Given this meat-free background of the seminal stalwarts of Yoga, one might understandably utter the mantra: “What gives? Why do modern Yoga institutions and teachers lean toward meat eating?”

To be fair, my book does give credit to Yoga teachers today who have championed the vegetarian ideal, even if they are few and far between. The Integral Yoga people, beginning with Swami Satchidananda himself, and Jivamukti Yoga are outstanding in this regard. Sharon Gannon, co-founder of Jivamukti, even published a short but consequential book on the subject, Yoga and Vegetarianism, in which she lays bare the philosophical underpinnings of a non-meat diet, both in general and in the Yoga tradition. In fact, her book is one of the reasons I finally sat down and put together my own volume. I just wanted to augment what she had already done.

Editing a collection from radically different writers can prove to be a challenge to the stylistic cohesiveness of a book. How did you select representative writers for each of these lineages?

Well, this is what an editor does, no? Some of the styles were similar, and the subjects were somewhat divergent, and then sometimes vice versa. Sometimes heavy editing was required; sometimes not. Often, it’s in the placement of the articles, or in introducing them, or in writing transition sentences. Even where the voices were disparate, I made it work for the overall volume. That’s the art of editing.

I have been editing an academic journal called The Journal of Vaishnava Studies for almost 20 years now. So through that forum I came to know experts in the field, in terms of Yoga and Indic traditions. Over the years, too, I’ve lectured at various Yoga centers and made numerous friends along the way. My many books on the subject made many friends for me as well, forging deep relationships over the years with people who are also writers and public speakers, people who know these subjects well.

In terms of vegetarianism and animal rights, I’m quite known in those circles, too, because of my two books on the subject — well, now, three. I mentioned Food for the Spirit, but I also published one called Holy Cow, in which I trace the history of vegetarianism and animal rights in the Hare Krishna movement and in terms of Indic spirituality in general. Rynn Berry also interviewed me in his book on vegetarianism and the world religions — and he’s considered one of the preeminent authorities on vegetarianism today. So this is my field, and since I’ve done a bit of work already both with the Indic materials and with nonmeat/animal rights materials, this book just seemed like a perfect fit. It brings together two subjects that I’m really passionate about.

Our readers here on Elephant Journal tend to be passionate about both these topics, too. Let’s see what they have to say about some of these provocative ideas and your new volume, which sounds fascinating. Thanks for speaking with me; looking forward to your next project.


Steven J. Rosen (Satyaraja Dasa) is editor-in-chief of the Journal of Vaishnava Studies, a biannual publication exploring Eastern thought. He is also associate editor of Back to Godhead magazine and the author of over twenty books on Indian philosophy. His recent titles include Essential Hinduism (Praeger, 2006), Krishna’s Song: A New Look at the Bhagavad Gita (Greenwood, 2007), The Yoga of Kirtan: Conversations on the Sacred Art of Chanting (FOLK Books, 2008)Krishna’s Other Song: A New Look at the Uddhava Gita (Praeger Publishing, 2010), and The Jedi in the Lotus: Star Wars and Hindu Traditions (Arktos, 2010). Find out more at www.sjrosen.com.

About Esther Liberman

Esther Liberman writes, plays, cooks, teaches, and practices Ashtanga yoga in Miami, Florida, where she lives with her husband, 2 sons, and pet Yorkie. Born and raised in Bogotá, Colombia, Esther has now been living for half of her life in the U.S. (in New York, Boston, and now Miami) which makes her old enough to know better. In 2005, she obtained her Ph.D. in comparative literature at Harvard University and met Guruji for the first time. It was a good year. You can reach her at estherlibe@hotmail.com.

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15 Responses to “Vegetarianism & Yoga.”

  1. Helen O'Lena says:

    Thank you for bringing up the wonderful topic!

  2. Just posted to "Featured Today" on the Elephant Yoga homepage.

  3. JR in SF says:

    lokah samastah sukhino bhavantu. just sayin'.

  4. I am struggling with this problem, unknowingly i started importing other person blog posts…………..which i want to disable. Please help me out.

  5. David Greenberg says:

    Excellent interview. Not only does it provide a great glimpse of the material covered in the book, but it also explains the editor’s approach. The issue of vegetarianism in yoga and spirituality is as relevant and present as ever. I’m sure that the book will provide valuable insight.

  6. Robert MacNaughton says:

    This man is an expert: learned, thoughtful and informative. He knows his stuff and knows how to get it across. Ahimsa, ahimsa, ahimsa! It is difficult to make spiritual progress if one participates in the slaughter of sentient beings.

  7. Mark O. says:

    I’m looking forward to reading this. His books always leave you feeling nourished, regardless of your dietary practices.

  8. Saul Porecki says:

    Steven Rosen is probably the best author on East Indian related topics, especially the spiritual ones, I have ever read. His depth of understanding and the clarity with which he gets that understanding across are unmatched and beneficial, both for the novice as well as the rigid practitioner. I highly recommend going to his website and checking out his arsenal of books.

  9. Steven Rosen says:

    Your plight from veganism to being an omnivore is certainly understandable. No judgements here. ;-) And you're quite right about dairy — there is now a vegan contingent in the Hare Krishna movement too! But please be aware: the above is just an interview about a book, not a comprehensive article in itself. Many of the issues you bring up here are addressed thoroughly in the book itself, and also in my book Holy Cow. Just saying. ;-)

  10. Jeffery D. Long says:

    The Dalai Lama does now eat some fish. In fact, Buddhists have been eating meat for centuries. I think this is an important exception to the preponderance of vegetarianism (and emergent veganism) in the yoga traditions. The Buddha's teaching to his monks, according to the Pali canon, was that they should personally practice ahimsa, but that they should accept with equanimity whatever food they were given by laypersons, as a practice of detachment. They were forbidden to personally harm any living thing, and they were forbidden to allow any animal to be killed specifically for them. But if they were given meat that was already present anyway in the home of the layperson making the donation, they were to accept it. This is still the practice in Theravada countries, like Thailand. I am neither condoning nor condemning this Buddhist practice, by the way. Just pointing it out. Great interview!

  11. jaimie says:

    one of the misunderstandings, or, um, perhaps rationalizations (for eating whatever), about ahimsa is that not doing harm applies to oneself. well, sure, we shouldn't harm ourselves, but ahimsa is a yama, & the yamas are about how we interact with the world. dealing with our behavior toward ourselves is where the nyamas come in. most interestingly, the yamas are the first limb of the eight limbs of yoga, which tells us that we should always think of others first, then worry about ourselves (if there's time!). hmmmm. … ;)

  12. pranalisa says:

    Hi Steven and thanks for your kind reply. Since I was simply going by the information presented in the article above and have not had the pleasure of reading your books yet, my comments were based strictly on that. The interview didn't really cover the issues I mentioned in my comments nor the view of simply an evolving consciousness…often stemming from mindful practices like yoga and meditation. I appreciate you taking the time to write and will check out your books as soon as possible. Namaste…

  13. pranalisa says:

    ps…was not aware of the vegan contigent with the Hare Krisnas…will mention that to my close friends here in Atlanta to hear their opinions and thoughts…

  14. Jeffery D. Long says:

    There is an emerging vegan contingent in the Jain community as well, due to the cruelty involved in current methods of milk extraction. Like Vaishnavas, Jains have traditionally had no problem with milk products, and the majority of Jains still consume them. But the concern to be consistent in the practice of ahimsa, and the growing awareness about the pain that contemporary milk extraction produces, is making veganism increasingly popular among Jains. A very informative author on this topic is Gary Francione.

  15. pranalisa says:

    with all due respect, Jaimie, it is YOUR translation of the yama, ahimsa, which is not the definitive nor final word on the subject. I am not misunderstanding nor rationalizing anything about the way I eat nor do I need to defend it.

    For me, if I allow myself to neglect my basic needs for optimal health and vitality, I am unable to be of service to others. Period. I am not a martyr.

    Always put the oxygen mask on yourself FIRST…otherwise, how can you help others with theirs?

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