Simple Food: Thoughts on Practicality

Some people have reacted negatively to the idea of a reduced-reward diet because it strikes them as difficult or unsustainable.  In this post, I'll discuss my thoughts on the practicality and sustainability of this way of eating.  I've also thrown in a few philosophical points about reward and the modern world.
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Dogen Zenji on Nutritionism

Dogen Zenji was the man who brought the Soto lineage of Zen Buddhism to Japan. He was a prolific writer, and many of his texts are respected both inside and outside the Soto Zen community. Last week, my Zen group was discussing the Genjo Koan, one of his works that is frequently used as a chant. Here's an excerpt. It may seem cryptic but bear with me:

...when you sail out in a boat to the middle of an ocean where no land is in sight, and view the four directions, the ocean looks circular, and does not look any other way. But the ocean is neither round or square; its features are infinite in variety... It only look circular as far as you can see at that time. All things are like this.

Though there are many features in the dusty world and the world beyond conditions, you see and understand only what your eye of practice can reach. In order to learn the nature of the myriad things, you must know that although they may look round or square, the other features of oceans and mountains are infinite in variety; whole worlds are there. It is so not only around you, but also directly beneath your feet, or in a drop of water.

What Dogen meant, among other things, is that the world is much more complex than what our conscious minds can perceive or understand. It was true in the 13th century, and it's still true today, despite our greatly expanded understanding of the natural world.

We can apply this principle to nutrition. For example, what is red palm oil? Two hundred years ago, perhaps we only knew a few basic facts about it. It's a fat, it's red, it comes from an African palm fruit and it has a particular melting point and flavor. Then we learned about vitamins, so we knew it contained vitamin E, carotenes (provitamin A), and vitamin K. Then fatty acid composition, so we found out it's mostly palmitic and oleic acids. Now we know red palm oil contains an array of polyphenols, sterols, coenzyme Q10 and many other non-essential constituents. We don't know much about the biological effects of most of these substances, particularly in combination with one another.

Add to that the fact that every batch of red palm oil is different, due to strain, terroir, processing, storage, et cetera. We know what the concept "red palm oil" means, roughly, but the details are infinitely complex. Now feed it to a human, who is not only incredibly complex himself, but genetically and epigenetically unique. How can we possibly guess the outcome of this encounter based on the chemical composition of red palm oil? That's essentially what nutritionism attempts to do.

To be fair, nutritionism does work sometimes. For example, we can pretty well guess that a handful of wild almonds containing a lot of cyanide won't be healthy to eat, due at least in part to the cyanide. But outside extreme examples like this, we're in a gray zone that needs to be informed by empirical observation. In other words, what happens when the person in question actually eats the red palm oil? What happened when a large group of people in West Africa ate red palm oil for thousands of years? Those questions are the reason why I'm so interested in understanding the lives of healthy non-industrial cultures.

I'm not criticizing reductionist science or controlled experiments (which I perform myself); I just think they need to be kept in context. I believe they should be interpreted within the framework of more basic empirical observations*.

One of the most important aspects of scientific maturity is learning to accept and manage uncertainty and your own ignorance. Some things are more certain than others, but most aren't set in stone. I think Dogen would tell us to be wary of nutritionism, and other forms of overconfidence.

* Wikipedia's definition of empirical: "information gained by means of observation, experience, or experiment." As opposed to inferences made from experiments not directly related to the question at hand.

Meditation

Meditation is the single most effective tool I've ever found for cultivating calmness, positivity and self-acceptance. It's an ancient technique that's simple and free. In fact, it's so simple, I'm about to teach it to you in five minutes over the internet. I personally practice Zen meditation
several times a week, by myself and with a sitting group. Meditation is not fundamentally a religious practice, although it has been used by spiritual people in every major religion. Don't think you're patient enough for meditation? That's exactly why you should be doing it!

Let's start with posture. The main purpose of the meditation posture is to allow you to remain still for long periods of time without discomfort. I'll discuss two postures: cross-legged and kneeling. Before you elevate your mind though, you have to elevate your backside. Find something you can sit on- a firm cushion or a folded blanket will work well. Your pelvis should be at least four inches above the ground. Now cross your legs. Your knees should be lower than your pelvis. Adjust your posture until you can maintain a straight back without any muscle tension. You'll have to rotate the top of your pelvis forward slightly, curving your lower back in toward your stomach.

Now put your hands together so that your left fingers rest on top of your right ones, just above your lap. Your palms should face up. Now touch your thumbs lightly together. That's it! You are now sitting in a very nice meditation posture. It will get more comfortable over time as you adjust to it.

The kneeling posture is the same except you kneel and put the support under your pelvis, between your legs. Wooden 'seiza' benches work well for this, but are not necessary. Your pelvis should be at least six inches off the ground so that you don't hurt your knees. This is my preferred posture, but I'm admittedly in the minority.

Now that you know the posture, face a blank wall three or four feet away. You can also look at the floor (while keeping your head and neck straight) or anything else that isn't likely to capture your interest.

Try breathing 'into your stomach'. To do this, breathe using only your diaphragm, in such a way that it makes your stomach rise and fall rather than your chest. Breathe slowly and deliberatley, pausing after each exhale. Bring your full attention to the rise and fall of your stomach. That's it, you're meditating! Really. Don't get fancy: it's counterproductive to try to actively relax yourself or achieve some different mental state.

In Zen, we call meditation 'sitting'. We use such a simple word because that's all it is: paying full attention to the moment, while you sit. Just bring your attention to your breath. If your mind drifts, gently bring it back. Don't try to stifle your thoughts, just acknowledge them and come back to your breath. If you can't focus, that's normal.

Try this for 15 minutes at first. Every day is best, but do what you can. When you're more comfortable with the technique, increase your time to 30 minutes. Meditation is a practice that changes and ripens with time.

The Dhamma Brothers

I saw a movie a few nights ago called 'The Dhamma Brothers'. It's about a meditation program at Donaldson correctional facility in Alabama, one of the most violent prisons in the country. Two Bhuddist teachers of Vipassana meditation led a 10-day silent retreat for a volunteer group of inmates. They got up at dawn and meditated for several hours each day. Some of the inmates went through an amazing transformation.

They were forced to confront and accept the horrible crimes they had committed. When you aren't allowed to talk for 10 days, and all you have are your thoughts to keep you company, it's hard to ignore your feelings. Many of them had breakdowns as they felt the full force of their own suffering for the first time.

At first, the warden was skeptical that the prisoners were just acting to get parole; "fake it 'til you make it". Then he started noticing major changes in the inmates' behavior. They became less violent and easier to deal with. Some of them left their gangs. Even after the program was discontinued thanks to an overzealous chaplain, many of the "Dhamma brothers" continued meditating on their own.

It's hard to doubt a grown man's sincerity when you see tears running down his cheeks. These men were hardened criminals, most of them serving life sentences for murder, who rediscovered perspective and humanity simply by spending focused time with themselves.

Meditation is a powerful tool. There are two types of knowledge: intellectual and visceral. You can read books until you're cross-eyed and you will never connect with the fundamental, animal, visceral side of living. We like to think of ourselves as rational, conscious beings. It's reassuring to us. We're in control of our minds and therefore our lives. But that's more illusion than reality.

Neuroscience and meditation have shown us that the human mind is like a monkey riding an elephant. The monkey is our conscious and the elephant is our subconscious. The monkey can tell the elephant where to go, but ultimately the elephant is going to do what it wants. The monkey likes to be in charge however, so it retroactively decides it was the one that chose the direction.

To illustrate the point, imagine doing a simple algebra problem. Do you have to go over everything you ever learned about algebra in your head to solve that problem? No, your subconscious navigates the strata of accumulated knowledge and practically hands you the answer. What happens when you decide on an entree at a restaurant? Do you make a pro/con list for each item and weigh them accordingly? Or do you decide based on a feeling? Where does that feeling come from?

Meditation is plugging back into the vastness of human experience. It's acknowledging that your conscious, declarative mind is only a small slice of the pie.