By Fr. Brendan Pelphrey
Recently while waiting for my wife at a doctor’s office, I flipped through a “wellness” magazine. In it was an article entitled, “Are You Aware of What You Eat?” True to the title, the article suggested knowing what we are eating. We should also know where our food comes from, we should chew slowly, and we should notice how satisfied our stomach feels. This is called “eating with mindfulness.”
The idea of being aware of what we eat reminded me of my second cousin Ben, who was a farmer. He not only knew where his food came from, he actually named all of his farm animals. Sometimes this could be upsetting for members of the family. Ben would point to the pork chops and say, “Remember Elsie the pig? We are having her for dinner.”
The television series “Portlandia” once had a memorable skit about just this kind of thing. A young couple goes into the restaurant and looks over the menu. When the waiter appears, they decide on chicken alfredo—but they want to know how the chicken was raised. “Did he have friends?” they ask. The skit ends with the couple joining a religious cult in which all the farm animals are raised with meditation, music and health-foods.
In the magazine article, however, the point was not so much where our food came from but how we eat it. We should eat without having too many negative opinions. We should eat “without judgment.” To do so helps digestion and our overall health.
This advice is sound. However, the writer concluded that “There are no good or bad foods and therefore, no right or wrong food choices.” Nevertheless, we should “Eat food that nourishes your body, while knowing that there are no forbidden foods.” I found this part confusing.
If there are no good or bad foods, why write an article about it? Just indulge in ice-cream without feeling guilty. On the other hand, it is no doubt true that having bad thoughts about brothers-in-law while eating breakfast is unhealthy. It is not good for the stomach.
Historically, the idea of eating with mindfulness has been advocated by many great sages, including LaoTze, his disciple KongTze (Confucius), Epicurus, and the Buddha. Even St. Paul reminded his followers to eat without judgment: those who were not-eaters (i.e., those who were fasting from meats offered to idols) should not condemn the not-not-eaters, and vice versa (see 1 Corinthians 8).
Although the magazine article did not mention Buddhism, I suspect that the writer was inspired, not by Epicurus or LaoTze or St. Paul, but by contemporary Buddhist teaching in America. (She may have come from Portland, but it could have been anywhere on the West Coast.) Evidence for this was her emphasis upon not judging, which is often a special hallmark of Buddhist teaching.
Modern Buddhist teachers, such as the Venerable Thíc Nhất Hạnh (who was a friend of my late spiritual father), advocate eating—or doing anything—fully “in the present.” This means being fully aware of ourselves and what we are doing at this moment, but without judging—exactly what the “wellness” article was advocating.
Now I must confess that on a superficial level, I cannot do this very well. Given a plate of brussel sprouts, I immediately plunge into judgment. On the other hand, I suspect that, if offered french-fries, the wellness author might fall into judgment too. It may be that “all foods are lawful,” but not all foods are helpful.
On a deeper level, the phrase, “without judgment” is misleading. In the English language there is a confusion between the ideas of doing something without condemnation, and doing it without discernment. Both Buddhists and Orthodox Christians are taught to do everything without condemning others (cf. Luke 6:37). It is not true, however, that we should not use discernment.
Both traditions recognize that a certain amount of discernment is helpful and necessary. Discernment (Greek, diakrisis; Latin, discretio) is important in the Christian tradition. It is precisely what “mindfulness” is about. Mindfulness (which Orthodox Christian spiritual tradition refers to as nipsis—a kind of alert awareness) implies being fully aware of what is happening at this moment, both within and outside myself, but without forming opinions about it and without acting on it.
Perhaps a better way to understand “not judging” might be “neither thinking nor not-thinking.” Rather, the mind is doing something else altogether. It is in a different state of awareness, a state which is both alert and active, and yet passive and not concerned to act upon what passes through it. For the Christian, this means a state of complete trust in God, rather than deciding that we, ourselves, can solve things or even understand them very well.
In this sense, both Buddhists and Orthodox Christians practice ways of achieving a state of mindfulness or non-judgment. Practice might involve sitting still for long periods of time (although the posture is usually different); walking or running to clear the mind (Orthodox monastics sometimes do this in the middle of the night); standing still; gazing at a thangka or at an icon; reading with attention; gardening, writing icons, doing hand-work, and even eating with mindfulness (Orthodox monastics eat while listening to readings from the Scriptures or the Church Fathers). These activities, or non-activities as the case may be, are not limited to monastics in either tradition.
~The Sounding, “Eating with Mindfulness”, Orthodox Christian Network (OCN), http://myocn.net/eating-mindfulness/. Fr. Brendan Pelphrey, a former Protestant pastor and missionary, has been a priest in the Greek Archdiocese since 2000. He has taught in a number of universities in different parts of the world, including Hellenic College in Brookline, MA. His academic degrees and publications are in the fields of Philosophy, Comparative Cultures, Christian Dogmatic Theology and Patristics, New Testament, Christian Medieval Mysticism and Christian Mission.
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