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... It is a fact worth speculating upon that many groups of early Christians were both mystical and vegetarian. Had they not been ousted by the Emperor Constantine--whose imperialistic political purpose they did not serve--from the official Christianity which he (and not Jesus) established, we might today have seen half the Christian world holding a faith in mystical beliefs and eating fleshless foods...
4.5.3.3,The greatest of all diet reforms is the change from meat-eating to a meatless diet...
4.5.3.5,A meatless diet has practical advantages to offer nearly everyone. But to idealists who are concerned with higher purposes it has even more to offer. On the moral issue alone it tends to lessen callousness to the sufferings of others, men or animals, and to increase what Schweitzer called ”reverence for life.”
4.5.3.8A meatless diet is advisable for aspirants, where circumstances permit, as the brain fed on it is less resistant to meditation.
4.5.3.9The delusion that flesh food is essential to maintain strength dies hard. I do not know a stronger animal than an elephant. I have seen it in the East doing all the work that a powerful steam-crane will do in the West. Yet the elephant is a vegetarian. Moreover it outlives most other animals.
4.5.3.10Those who would like to be vegetarians for compassionate reasons but feel the need of meat for maintaining strength can find proper substitutes in milk and cheese. These dairy products contain the same animal proteins as meat, and will serve as well to sustain vitality, while being free from the stain of slaughter.
4.5.3.12We are called to give others–animals as well as humans–the same treatment that we call on God to give us.
4.5.3.18If he cares enough for the Quest and understands enough about the relation between it and diet, he will come sooner or later to choose his food with more resistance to habit.
4.5.3.35Pythagoras pointed out that the way a nation treated its animals, so far as they are at its mercy, is an indirect judgement of its character.
4.5.3.40It is not only the unnecessary killing of tamed animals for food that shows man's thoughtless lack of mercy, but also the unnecessary hunting and killing of wild animals. They are entitled to their mountain or forest home.
4.5.3.51... It is less destructive to uproot a vegetable or pluck a fruit than to slay an animal--and there is less suffering too. This is the answer to the argument that we still destroy life when we become vegetarians.
4.5.3.64,If we could examine the prehistoric period of man, and not merely his latest century, we would find that the duration of his life has since been shortened, while the condition of his body has deteriorated through new diseases. The cause in both cases lies in his changed feeding habits to some extent, and in his unrestricted sexual habits to a much larger extent.
4.5.3.65Our definition of sin needs widening. It is also sinful to break the laws of hygiene, to indulge in habits that are either poisonous or devitalizing, to eat foods obtained by slaughter.
4.5.3.70Wherever and whenever meatless diet becomes the rule, and not the rarity that it is today, we may expect violence and crime to abate markedly.
4.5.3.72Nobility of character will not save a man who eats meat from the dark karma which he thereby makes, although it may modify it. This bad habit puts his good health into peril.
4.5.3.78The follower of a fleshless diet who throws his principles to the four winds in a trying situation lest he be thought peculiar, eccentric, different is more eager to please other men than the Overself, more interested in what their opinion is of him than in the success of his quest…
4.5.3.83,If he really believes in this teaching, he will seek to bring it into every area of his life. There is no area from which it can rightly be left out, not even from that of the kind of food he eats.
4.5.3.84It is proper to defend one’s life when it is menaced by aggressive men or by wild beasts, but it is against philosophic ethics to take life without a just cause, as when one kills animals for food—still more when one kills them wantonly for sport. Every higher instinct urges us to substitute compassion for cruelty in our dealings with the lower kingdom.
4.5.3.90The aspirant who fails to practise non-injury sets up an evil relationship which will have to be worked out later, a relationship which will block his entry into the state of lasting enlightenment until it is so worked out. The unnecessary taking of animal life for his food is one form, although a common one, of violation of this ethic.
4.5.3.91The beautiful coloured fruits which the trees and bushes offer him have been saturated with beneficent solar rays, not with innocent blood.
4.5.3.96Saint Paul on vegetarianism: ”I will eat no flesh for evermore, that I make not my brother to stumble.” (1 Cor. 8:13)
4.5.3.123They will one day feel mercy for the animals and desist from the custom of slaughtering, cooking, and eating them. Of course, the slaughter is done indirectly, by others acting on their behalf. But some of the guilt remains.
4.5.3.128The vegetarian who refuses to turn his body into a graveyard for slaughtered animals is obeying not only a moral law but also a hygienic and an aesthetic one.
4.5.3.130As his mind becomes purer and his emotions come under control, his thoughts become clearer and his instincts truer. As he learns to live more and more in harmony with his higher Self, his body’s natural intuition becomes active of itself. The result is that false desires and unnatural instincts … will become weaker and weaker and fall away entirely in time …
4.5.3.143,How can the human race avoid the fate of being slaughtered in war when it itself slaughters so many innocent creatures in peace?
4.5.3.157Those animals which have lived in the society of man can sense his intent enough to fear death when he takes them to the slaughterhouse.
4.5.3.159... It would be desirable, although admittedly difficult, gradually to adopt a meatless diet as a help to secure both the individual's development and the world's peace.
4.5.3.160,
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