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[Address to the London Vegetarian Society by Gandhiji on 20th November, 1931.]
When I received the invitation to be present at this meeting, I need not tell you how pleased I was, because it revived old memories and recollections of pleasant friendships formed with vegetarians. I feel especially honoured to find on my right Mr. Henry Salt. It was Mr. Salt's book, A Plea for Vegetarianism, which showed me why, apart from a hereditary habit, and apart from my adherence to a vow administered to me by my mother, it was right to be a vegetarian. He showed me why it was a moral duty incumbent on vegetarians not to live upon fellow-animals. It is, therefore, a matter of additional pleasure to me that I find Mr. Salt in our midst.
I do not propose to take up your time by giving you my various experiences of vegetarianism, nor do I want to tell you something of the great difficulty that faced me in London itself in remaining staunch to vegetarianism, but I would like to share with you some of the thoughts that have developed in me in connection with vegetarianism. Forty years ago I used to mix freely with vegetarians. There was at that time hardly a vegetarian restaurant in London that I had not visited. I made it a point, out of curiosity, and to study the possibilities of vegetarianism and vegetarian restaurants in London, to visit everyone of them. Naturally, therefore, I came into close contact with many vegetarians. I found, at the tables, that largely the conversation turned upon food and disease. I found also that the vegetarians who were struggling to stick to their vegetarianism were finding it difficult from the health point of view. I do not know whether, nowadays, you have those debates, but I used at that time to attend debates that were held between vegetarians and vegetarians, and between vegetarians and non-vegetarians. I remember one such debate, between Dr. Densmore and the late Dr. T.R. Allinson. Then vegetarians had a habit of talking of nothing but food and nothing but disease. I feel that that is the worst way of going about the business. I notice also that it is those persons who become vegetarians because they are suffering from some disease or other - that is, from purely the health point of view - it is those persons who largely fall back. I discovered that for remaining staunch to vegetarianism a man requires a moral basis.
For me that was a great discovery in my search after truth. At an early age, in the course of my experiments, I found that a selfish basis would not serve the purpose of taking a man higher and higher along the paths of evolution. What was required was an altruistic purpose. I found also that health was by no means the monopoly of vegetarians. I found many people having no bias one way or the other, and that non-vegetarians were able to show, generally speaking, good health. I found also that several vegetarians found it impossible to remain vegetarians because they had made food a fetish and because they thought that by becoming vegetarians they could eat as much lentils, haricot beans, and cheese as they liked. Of course those people could not possibly keep their health. Observing along these lines, I saw that man should eat sparingly and now and then fast. No man or woman really ate sparingly or consumed just that quantity which the body requires and no more. We easily fall a prey to the temptations of the palate, and therefore when a thing tastes delicious we do not mind taking a morsel or two more. But you cannot keep health under those circumstances. Therefore I discovered that in order to keep health, no matter what you ate, it was necessary to cut down the quantity of your food, and reduce the number of meals. Become moderate; err on the side of less, rather than on the side of more. When I invite friends to share their meals with me I never press them to take anything except only what they require. On the contrary, I tell them not to take a thing if they do not want it.
What I want to bring to your notice is that vegetarians need to be tolerant if they want to convert others to vegetarianism. Adopt a little humility. We should appeal to the moral sense of the people who do not see eye to eye with us. If a vegetarian became ill, and a doctor prescribed beef tea, then I would not call him a vegetarian. A vegetarian is made of sterner stuff. Why? Because it is for the building of the spirit and not of the body. Man is more than meat. It is the spirit in man for which we are concerned. Therefore vegetarians should have that moral basis - that a man was not born a carnivorous animal, but born to live मon the fruits and herbs that the earth grows. I know we must all err. I would give up milk if I could, but I cannot. I have made that experiment times without number. I could not, after a serious illness, regain my strength, unless I went back to milk. That has been the tragedy of my life. But the basis of my vegetarianism is not physical, but moral. If anybody said that I should die if I did not take beef tea or mutton, even under medical advice, I would prefer death. That is the basis of my vegetarianism. I would love to think that all of us who called ourselves vegetarians should have that basis. There were thousands of meat-eaters who did not stay meat-eaters. There must be a definite reason for our making that change in our lives, for our adopting habits and customs different from society, even though sometimes that change may offend those nearest and dearest to us. Not for the world should you sacrifice a moral principle. Therefore the only basis for having a vegetarian principle is, and must be, a moral one. I am not to tell you, as I see and wonder about the world, that vegetarians, on the whole, enjoy much better health than meat-eaters. I belong to a country which is predominantly vegetarian by habit or necessity. Therefore I cannot testify that that shows much greater endurance, much greater courage, or much greater exemption from disease. Because it is a peculiar, personal thing. It requires obedience, and scrupulous obedience, to all the laws of hygiene.
Therefore, I think that what vegetarians should do is not to emphasize the physical consequences of vegetarianism, but to explore the moral consequences. While we have not yet forgotten that we share many things in common with the beast, we do not sufficiently realize there are certain things which differentiate us from the beast. Of course, we have vegetarians in the cow and the bull - which are better vegetarians than we are - but there is something much higher which calls us to vegetarianism. Therefore, I thought that, during the few minutes which I give myself the privilege of addressing you, I would just emphasize the moral basis of vegetarianism. And I would say that I found from my own experience, and the experience of thousands of friends and companions that they find satisfaction, so far as vegetarianism is concerned, from the moral basis they have chosen for sustaining vegetarianism.
In conclusion, I thank you all for coming here and allowing me to see vegetarians face to face. I cannot say I used to meet you forty or forty-two years ago. I suppose the faces of the London Vegetarian Society have changed. There are very few members who, like Mr. Salt, can claim association with the Society extending over forty years. Lastly, I would like you, if you want to, to ask me any questions, for I am at your disposal for a few minutes.
Mr. Gandhi was then asked to give his reasons for limiting his daily diet to five articles only, and replied: That has no connection with vegetarianism... There was another reason. I had been a pampered child of nature. I had acquired then that notoriety that when I was invited to friends, they placed before me ample dishes of food. I told them I had come there to serve, and, personally, I should find myself dying by inches if I allowed myself to be pampered like that. So, in limiting myself to five ingredients of food, I served a double purpose. And I must finish all my eating before sundown. I have been saved many pitfalls by that. There are many discoveries about that in regard to health reasons. Dietists are saying we are more and more tending towards simplifying diet, and that if one must live for health, one must have one thing at a time and avoid harmful combinations. I like the process of exclusion better than that of inclusion, because no two doctors have the same opinion.
Then I think those restrictions to five articles of food have helped me morally and materially - materially, because in a poor country like India it is not always possible to procure goat's milk, and it is a hard thing to produce fruit and grapes. Then, I go to visit poor people, and if I expected hot-house grapes, they would banish me. So, by restricting myself to five articles of food, it also serves the law of economy.
Harijan, 20-2-1949
Control of the palate is the first essential in the observance of the vow. I saw that complete control of the palate made the observance very easy and so I now pursued my dietetic experiments not merely from the vegetarian's but also from the brahmachari's point of view. I saw as the result of these experiments that the brahmachari's food should be limited, simple, spiceless, and, if possible, uncooked.
Six years of experiment have showed me that the brahmachari's ideal food is fresh fruits and nuts. The immunity from passion that I enjoyed when I lived on this food was unknown to me after I changed that diet. Brahmacharya needed no effort on my part when I lived on fruits and nuts alone. It has been a matter of very great effort ever since I began to take milk. How I had to go back to milk from a fruit diet will be considered in its proper place. It is enough to observe here that I have not the least doubt that milk diet makes the brahmacharya vow difficult to observe. Let no one deduce from this that all brahmacharis must give up milk. The effect on brahmacharya of different kinds of food can be determined only after numerous experiments. I have yet to find a fruit substitute for milk which is an equally good muscle-builder and easily digestible. The doctors, vaids and hakims have alike failed to enlighten me. Therefore though I know milk to be partly a stimulant, I cannot, for time being, advise anyone to give it up.
Young India, 27-1-1927
Dieteticians are of opinion that the inclusion of a small quantity of raw vegetables like cucumber, vegetable marrow, pumpkin, gourd, etc. in one's menu is more beneficial to health than the eating of large quantities of the same cooked. But the digestions of most people are very often so impaired through a surfeit of cooked fare that one should not be surprised if at first they fail to do justice to raw greens, though I can say from personal experience that no harmful effect need follow if a tola or two of raw greens are taken with each meal provided one masticates them thoroughly. It is a well established fact that one can derive a much greater amount of nourishment from the same quantity of food if it is masticated well. The habit of proper mastication of food inculcated by the use of uncooked greens therefore, if it does nothing else, will at least enable one to do with less quantity of food and thus not only make for economy in consumption but also automatically reduce the dietetic himsa that one commits to sustain life. Therefore whether regarded from the viewpoint of dietetics or that of ahimsa the use of uncooked vegetables is not only free from all objection but is to be highly recommended. Of course it goes without saying that if the vegetables are to be eaten raw, extra care will have to be exercised to see that it is not stale, over-ripe or rotten or otherwise dirty.
Young India, 15-11-1928
05. 'Food Faddists'
I have been known as a crank, faddist, mad man. Evidently the reputation is well deserved. For wherever I go, I draw to myself cranks, faddists and mad men. Andhra has its fair share of all these. They often find their way to Sabarmati. No wonder then that I found these specimens in abundance during my Andhra tour. But 1 propose to introduce to the reader only one fellow crank who by his living faith in his mission compelled my admiration and induced me to plunge into a dietetic experiment which I had left unfinished at the age of 20 when I was a student in London. This is Sundaram Gopalrao of Rajahmundry. The ground was prepared for him by a survey superintendent whom I met at Vizagapatam and who told me he was practically living on raw food. Gopalrao has a Nature Cure establishment in Rajahmundry, to which he devotes the whole of his time. He said to me, "The hip-baths and other kindred appliances are good so far as they go. But even they are artificial. To be rid of diseases it is necessary to do away with fire in the preparation of foods. We must take everything in its vital state even as animals do."
"Would you advise me to adopt entirely raw diet?" I asked.
"Certainly, why not? I have cured cases of chronic dyspepsia in old men and women through a balanced diet containing germinating seeds," was Gopalrao's reply.
"But surely there should be a transition stage," I gently remonstrated.
"No such stage is necessary," rejoined Gopalrao. "Uncooked food, including uncooked starch and protein are any day more digestible than cooked. Try it and you will feel all the better for it."
"Do you take the risk? If the cremation ceremony takes place in Andhra, the people will cremate your body with mine," I said.
"I take the risk," said Gopalrao.
"Then send me your soaked wheat. I commence from today," I said.
Poor Gopalrao sent the soaked wheat. Kasturbai, not knowing that it could possibly be meant for me, gave it to the volunteers who finished it. 'So I had to commence the experiment the following day - 9th May. It is therefore now a month when I am writing these notes.
I am none the worse for the experiment. Though I have lost over five pounds in weight, my vitality is unimpaired. During the last eight days the weight has shown a decided tendency to increase.
Fellow faddists should know what I am doing.
I take generally:
8 tolas of germinating wheat,
8 tolas of sweet almonds reduced to a paste,
8 tolas of green leaves pounded,
6 sour lemons, and
2 ounces of honey.
Wheat is replaced twice or thrice during the week by an equal quantity of germinating gram. And when gram is taken in the place of wheat, coconut milk replaces almond paste. The food is divided into two parts, the first meal is taken at 11 a.m. the second at 6.15 p.m. The only thing touched by fire is water. I take in the morning and once more during the day boiling water, lemon and honey.
Both wheat and gram germinate in 36 hours. The grain is soaked in water for twenty-four hours. The water is then strained. The grain is then left in a piece of wet Khadi overnight. You find it sprouting in the morning ready for use. Those who have sound teeth need not pound the grain at all. For coconut milk a quarter of the kernel is grated fine and you squeeze the milk through piece of stout Khadi.
It is unnecessary to enter into further details. What I have given is enough for diet reformers to help me with their suggestions. I have lived for years on uncooked fruits and nuts but never before beyond a fortnight on uncooked cereals and pulses. Let those therefore who know anything of unfired food favour me with literature of their own experiences.
I publish the facts of this experiment because I attach the greatest importance to it. If it succeeds it enables serious men and women to make revolutionary changes in their mode of living. It frees women from a drudgery which brings no happiness but which brings disease in its train. The ethical value of uncooked food is incomparable. Economically this food has possibilities which no cooked food can have. I therefore seek the sympathetic help of all medical men and laymen who are interested in reformed dietetics.
Let no one blindly copy the experiment. I have not Gopalrao's faith. I do not claim success for it yet. I am moving cautiously. The facts are published so as to enable me to compare notes with fellow food reformers.
Young India, 13-6-1929
