On fasting for the Eleusinian Mysteries

If you have been followign along with my posts about our Eleusinian Mysteries celebration, you know that today is a voluntary fasting day. But why are we fasting? And should you do it?

The mythical foundation for the Eleusinian rites is of course described in the second Homeric hymn, to Demeter, as assumed to be written by Pámphōs (Πάμφως), an early Hellenic poet, who is mentioned by Pausanias to have lived earlier than Hómeros himself. Pámphōs was the author of various hymns to deities, including the hymn to Demeter, and was connected to the mysteries as such. From the Homeric hymn to Demeter:

"Bitter pain seized [Demeter's] heart, and she rent the covering upon her divine hair with her dear hands: her dark cloak she cast down from both her shoulders and sped, like a wild-bird, over the firm land and yielding sea, seeking her child. But no one would tell her the truth, neither god nor mortal men; and of the birds of omen none came with true news for her. Then for nine days queenly Demeter wandered over the earth with flaming torches in her hands, so grieved that she never tasted ambrosia and the sweet draught of nectar, nor sprinkled her body with water."

 

Initiates were also instructed to fast each day from dawn until sunset, following the example of Demeter who would neither eat nor drink while searching for her lost daughter. In the evenings initiates could eat and drink, except for the traditionally forbidden foods.

 

Fasting is a very ancient phenomenon. In fact, an original starting date cannot be given. Fasting is the act of voluntarily withholding food from your body for a longer period of time than you would normally be without it. Great thinkers like Hippocrates, Plato and most of their students were avid practitioners and promoters of medicinal fasts and felt that a fast helped them think clearer.

I have fasted in the past, finding it a very useful tool for cleansing my body, clearing my mind and regaining focus on the things that matter. Regulars fasts have been proven to be very healthy, if you do it right. There is a method to fasting, and it depends greatly on the length of the fast. A fast is a cathartic tool because it cleans up the toxins in our organs and blood. It's a natural purge. Fasting also strengthens the will, and allows us to focus on something other than meals and snacks. It frees us up to pursue intellectual endeavor, and that process is also part of katharmos.

Fasting is a beautiful practice and I feel it should be a regular part of the Hellenic Tradition, but it's important to listen to your body before even attempting it. A short fast should only be done when your body needs it or, in this case, when your body is in a good enough shape to do it for a religious festival. If not, cheat a little and use the fruit shakes. If that's also too much, pick something else you love to go without; if you smoke, vow to go without cigarettes for the day, if you're a big coffee drinker, give it up for the duration of your 'fast'. What matters is that you give something up. That you go without.

So, for today, grieve with Demeter over the loss of Her daughter and remember a time when people went without food because Demeter had not shared Her secrets yet. Once you get hungry, remmeber to be grateful of the source of your food. Take no bit for granted once you have completed your night time 'initiation' rite and make sure to thank Demeter for Her gentle care.

• Friday, October 2, 2015
  ancient Hellenic culture current affairs Demeter Eleusinian mysteries fasting food Homeric Hymns modern festivals Mythology 101 personal

On the forbidden foods of the Eleusinian Mysteries

Because I hope some of you are partaking in the Eleusinian Mysteries with us these coming days, at least a portion of this week's posts will be about the Mysteries, mostly about the little details. Today: food.

Initiates of the Eleusinian Mysteries were instructed to fast each day from dawn until sunset, following the example of Demeter who would neither eat nor drink while searching for her lost daughter. Fasting, as we know, is a means of cleansing the body, a time when the body’s cells and tissues dispel impurities. More than that, it is a mental exercise of willpower and awareness. In the evenings initiates could eat and drink, except for the traditionally 'forbidden foods'. What these forbidden foods were, however, is cause for much debate.

Porphyrios, in his 'Abstinia' claims that meat, fowl, red mullet fish, red wine, apples, pomegranates, and beans were off the menu for the initiates of the Mysteries, as he says:

"In the Eleusian mysteries, likewise, the initiated are ordered to abstain from domestic birds, from fishes and beans, pomegranates and apples; which fruits are as equally defiling to the touch, as a woman recently delivered, and a dead body."

It also seems that at the entrance to the temple of Demeter at Eleusis, tablets were placed containing a list of forbidden foods. The list included several kinds of fish--the whistle-fish, gurnet, crab, and mullet. In all probabihty the whistle-fish is that known as Scicena aquila, a Mediterranean fish that makes a noise under the water which has been compared to bellowing, buzzing, purring, or whistling, the air bladder being the sound-producing organ. The whistle-fish and crab were held to be impure, the first because it laid its eggs through the mouth, and the second because it ate filth which other fish rejected. The gurnet was rejected because of its fecundity as witnessed in its annual triple laying of eggs, but, according to some riters, it was rejected because it ate a fish which was poisonous to mankind. It may well be that other fish were interdicted, but archeologists and historians agree Porphyry was probably exaggerating when he said that all fish were forbidden.

Birds bred at home, such as chickens and pigeons, were also on the banned list, as were beans and certain vegetables which were forbidden for a mystical reason which Pausanias said he dare not reveal save to the initiated. The probable reason was that they were connected in some way with the wanderings of Demeter. Pomegranates were, of course, forbidden, from the incident of the eating of the pomegranate seeds by Persephone, causing her annual return to the Underworld.

Eggs are a controversial matter. They are attested as banned foods in the Orphic Tradition, appear in lists attested to Pythagoras, and those of several other wise men. While there is no direct relation to the Eleusinian mysteries, Most--if not all--of the other foods listed as banned within the Eleusinian Mystery Tradition also appear on the lists of these other (Mystery) Traditions. As such, for me personally, I abstain from eggs as well. It makes sense seeing as they came to be through the process of a birth--something attested to being miasmic.

We do not encourage our members to go on a ten day fast, eating only ad night. What we do encourage is a one day fast, in the daylight hours of October 2, the day of the actual initiatory rite. Now, a few words of warning and wisdom: fasting is a practice that's reserved for healthy adults and non-pregnant women. It's not suitable for children, the elderly, pregnant women or anyone with medical or psychological conditions which may be triggered by a lack of food. If you're struggling with eating disorders or anything else that may be triggered by a fast, pick something that does not involve food or drink, like electronic devices. Go through the day without using a cell phone, your computer, the radio or the T.V.. Especially in a religious setting, it's the 'going without' part that matters most.

• Monday, September 28, 2015
  ancient Hellenic culture Eleusinian mysteries fasting Hellenismos 101 miasma personal Porphyrios

Religion and inconvenience

Back in ancient Hellas, festival days were days where you did not go to work if your work permitted it. The governement did not assemble, shops were closed, only farmers pant priests (generalizing here) worked on festival days. Beyond that, ritual tools were readily available, and everyone practiced pretty much the same faith, making it infinately easier to practice yours. Honoring the Gods in ancient Hellas was part of daily life, and no one thought twice about it.

Obviously, that time has passed, and we squeeze festivals and even daily worship inbetween busy jobs, unruly kids, holidays of other religions and a host of other distractions. We also tend to celebrate our festivals alone, or at least part of them.

In and of itself, this is not an issue; we work around the things we cannot change or postpone and because many festivals can't be fully reconstructed anyway, we do the best we can. I'm currently facing a situation like this. In the last few months, I have what I call and what the doctor still needs to figure out, developed an acute intolerance for grain. Needless to say, this has thrown my entire diet into disarray. For all intents and purposes, I now eat a low-meat Paleo diet with cheese. I guess that makes it more Primal, huh? Well, anyway... now I only eat unproccessed foods my body reacts to as it should, I no longer overeat, and I have absolutely no reserve.

A typical eating day for me--sorry, I am going somewhere with this--is that I wake up in the morning at eight, needing food. I eat some fruit, then eat a snack of nuts or cheese around 10:30, because that's when I'm about to go hungry again. Around noon to one, I usually eat eggs, some type of fruit or vegetable, and maybe a few nuts, some cheese, or sausage. This tides me over until three or four for another snack--usually sweeter like fruit, sometimes dried, and when I have dinner around six, I eat lots of vegetables, sometimes meat, lots of fish, and cheese of some kind. Mostly vegetables, though. Afterwards, I am usually full up and don't eat anything before bed, and in the morning, the process starts again, like clockwork. Throughout the day, I tend to only drink water and tea.

Now, the Thesmophoria is coming up, which I celebrated last year by one day of light eating, a second day to fast, and a third day to celebrate. Off of the menu for festivals having to do with the Mysteries? Pomegranates, apples, eggs, fowls, and some varieties of fish. You can see how this is an issue. I still have enough to eat when I am allowed to eat, but my main protein bases are cut. Lots of nuts in my near future.

A second issue is that I have no reserves anymore. I used to fast fairly easily, and a day to even three days went by without trouble. Now, I wake up hungry. When I still ate pasta, rice, and bread, this didn't really happen. Oftentimes, I only got hungry around noon. Now, I recognise that may have been because my body was hating what I was putting into it and it took forever to get through it, but still. Prior to my intolerance flaring up, I had dinner and afterwards, I usually had some type of snack, and I went to bed bloated and unhappy. That's also how I woke up and eventually my stomach settled and I could eat again. Especially for one day fasts, I really only conciously abstained from food for about four to five hours. Now, I am looking at a good few more, and I have already discovered that if I skip any meal moments throughout the day, I get shaky, nausious, dizzy, and develop a headache.

At this point, I am less than thrilled about the coming two days. I think the Thesmophoria is a really important and beautiful festival that I want to observe very much. And I will. Yet, my dietary necessities are a hinderance to my practice and I'm a little worried about getting through Thursday especially. It's an odd feeling because I rarely feel that way about fasting--a practice that I used to really like.

I will attempt my fast, but have some security blankets in place: fruit/vegetable juice will be allowed when needed, and if I want out, I can get out. I will abstain from pomegranates, apples, eggs, fowls, and fish, though, no matter what. I must learn to manage this inconvenience, if I want to practice my faith, just like I would have to learn to combine my religion with a busy job or a house full of kids. These things take time and effort, and it involves making a priority out of every single religious action. Because our lives are hectic, and our society does not nessesarily support the persual of religion. For some--like me--even our bodies have difficulties with our religious lifestyle--honey cakes are off the menu for me, after all. That said, religion goes beyond the physical; the Theoi are constantly on my mind, and worshipping Them influences my life far beyond my dietary choices and daily rituals. These trouble areas are merely a part of my religion--and not the defining ones.

I'll be fine during the Thesmophoria, and look forward to the festival itself. I will keep you up-to-date about how the fast went, and next time, I will know if fasting is still a tool I can use. Are there any issues, perhaps unforseen, that you struggle with? That makes religion inconvenient, or perhaps inconveniences your religion (perspective is a thing, after all)? How do you deal with these inconveniences? I'd love to know.

• Tuesday, October 15, 2013
  ancient Hellenic culture fasting festivals Hellenismos 101 personal Thesmophoria

Purification in Hellenismos

The concept of purification--katharmos--is linked to miasma: ritual pollution. I have written about this before, most notably here, and here. A summary of the content of those links, and then we'll get to the act of purification.

Within Hellenic practice, miasma describes the lingering aura of uncleanliness in regards to a person or space through which contact is made with the Gods. Miasma occurs whenever the space or person comes into contact with death, sickness, birth, sex, excessive negative emotions and bodily fluids. It also comes from a lack of contact with the Hellenic Gods. Not the actual acts of dying, sex and birth cause miasma but the opening up of the way to the Underworld (with births and deaths) as well as contact with sweat, blood, semen, menstrual blood and urine pollutes us. Miasma is an incredibly complicated and involved practice and it's often misunderstood. The most important things to remember about miasma is that it holds no judgment from the Gods, and that everyone attracts miasma. It's a mortal, human, thing.

The practice of purification is called katharmos (Καθαρμός). The process of katharmos is elaborate because it not only involves the physical but also the emotional, mental and spiritual. Katharmos is devotional. It not only helps you get in a ritualistic mood, it prepares the room and your body for it. Even if you do not understand the use, it's a vital part of Hellenistic worship, and I encourage everyone to practice it.

Tomorrow at dusk, the new year starts. It is also the start of a new Olympiad--the four year cycles with which the ancient Hellenes measured time. I want to start this year in a state free of miasma, and to do this, I will spend the whole of Hene kai Nea cleansing my body and mind. There are various ancient ways to go about this, and today, I wanted to share some of those. Many of these, I have written about before so there will be some copy/pasting.

Fasting
Fasting is a very ancient phenomenon. In fact, an original starting date cannot be given. Fasting is the act of voluntarily withholding food from your body for a longer period of time than you would normally be without it. I have fasted in the past, finding it a very useful tool for purging my body, clearing my mind and regaining focus on the things that matter. Regulars fasts have been proven to be very healthy, if you do it right. There is a method to fasting, and it depends greatly on the length of the fast. A fast is a cathartic tool because it cleans up the toxins in our organs and blood. It's a natural purge. Fasting also strengthens the will, and allows us to focus on something other than meals and snacks. It frees us up to pursue intellectual endeavor, and that process is also part of katharmos.

Bathing
Bathing is a way to rid the outside of our bodies from toxins and dirt. Any miasmic substances like blood and seamen are washed away. Bathing also has the added bonus that it simply makes you feel clean. It's a mental purifier as well a physical purifier, and while men were encouraged to take their baths in cold water, us women were allowed to luxuriate in hot water and wonderful steam. For those not blessed with a bath in their homes or the ability to take a 'spa day', a nice long soak in the shower works perfectly well as well.

Khernips
Khernips are the traditional way to cleanse yourself from miasma. Khernips is created by dropping smoldering incense or herb leaves into (fresh and/or salt) water (preferably sacred spring water or sea water). When throwing in the lit item, one can utter ‘xerniptosai’ (pronounced 'zer-nip-TOS-aye-ee') which translates as ‘be purified’. Both hands and face are washed with khernips. The vessel holding the khernips is called a khernibeionas (Χερνῐβεῖον). For my video tutorial on how to prepare and apply khernips this, go here.

Meditation
Beyond the practical, there is a large mental component to katharmos. It means leaving behind negativity, worry, pain and trouble before getting in contact with the Gods. The ancient Hellenes were there for the birth of Buddhism. Several philosophers, such as Pyrrho, Anaxarchus and Onesicritus, are said to have accompanied Alexander in his eastern campaigns. During the months they were exposed to Indian philosophy and Buddhist teachings. Pyrrho (360-270 BC) eventually returned to Hellas and became the first Skeptic and the founder of the school named Pyrrhonism, whose teachings also included a lot of Buddhist thought.

The Stoics also practiced forms of meditation, aimed at living in the present moment. It is clear that ancient meditation had very little to do with chakra's, mindfulness and other modern conventions. 'Contemplation' is perhaps a less confusing term to use to describe the practice the ancient Hellenes would have considered meditation. This removes the modern sphere of influence from the phenomenon. Meditation was a way of centering, a philosophical tool to become a better person, and many philosophers practiced it. Meditation is a purifier, because it strengthens the mind, and removes negativity from it. It's centering ability it also highly desired for the purpose.

Abstinence
Honestly, I don't think I have ever come across scholarly work demanding abstinence before ritual. Mikalson in 'Ancient Greek Religion' does mention that intercourse led to 'pollution' (miasma) and that a bath was required before entering a temple after intercourse as a form of katharmos. That said, abstinence can have the same mental effect as meditation and fasting: a strengthening of will, and a focus on the task at hand without 'primary' needs being fed all the time. Logically, it would also serve one well, to keep the mind free of sexually explicit thoughts simply to make more time for religious ones.

Sacrifice
Especially in the case of (religious) transgressions, sacrifice was an essential tool. Murder, for example, required the sacrifice of a sheep to Zeus Meilichios, and on the Deipnon, a dog could be sacrificed to Hekate. With that dog, all miasma would be lifted from the people in the household, and the actual household became pure. In fact, the Deipnon tradition--even without the dog--can be considered a cleansing rite. For more on this, read here.

As animal sacrifice is often undesired, impractical or even illegal in modern times, Hellenists find ways around it, by way of coconut sacrifice, wax figurines or any other number of practices including non-animal but authentic Hellenic sacrifices like first fruits or grains.

This Hene kai Nea--starting at sundown today, and lasting until sundown tomorrow, I will refrain from eating. I will take in only water and light vegetable stock. Before sundown, I will eat a light meal of bread and olive oil to have a base, but that is it. I will abstain from sex and everything associated with it, and focus on ritual bathing, meditation, and ritual. I will sacrifice my Deipnon dog again. By tomorrow evening I hope to be entirely cleansed and centered so I can take part in an extended Noumenia ritual on wednesday, 3 PM my time, where the Moirai, Kronos, Rhea, Zeus the Savior and Athena the Savior are honored on top of the regular household deities. You are welcome to join. Until then, I will be enjoying my fast, and the preparatory work.

• Monday, July 8, 2013
  ancient Hellenic culture fasting Hekate's Deipnon Hellenismos 101 household worship katharmos khernips meditation miasma Noumenia sacrifice Zeus Meilichios

PBP: Hippokrátēs' internal physician

Ancient Hellas is often lauded as the birth place of modern science and philosophy. Certainly in the arts of medicine and healing, this is true. Hippokrátēs of Kos (Ἱπποκράτης) is seen by many as the founding father of medicine, and today--seeing as I'm a little sick with the flue--I wanted to talk about one of his basic understandings about the human body: the internal physician; the body's own ability to determine its illness and cure it where possible.

Hippokrátēs was alive from 460 BC to about 370 BC. In his lifetime, he set about to advancing the systematic study of clinical medicine, summing up the medical knowledge of previous schools, and prescribing practices for physicians through the Hippocratic Corpus and other works (although he Corpus itself was most likely not written by him, but assembled in and slightly after his time). Hippokrátēs separated the discipline of medicine from religion, believing and arguing that disease was not a punishment inflicted by the Theoi but rather the product of environmental factors, diet, and living habits. Much of his theories came from his very basic understanding of the human body: in Hippokrátēs' time, it was forbidden to cut into a corpse, even for research.

Before we get to the inner physician, I must speak about two of Hippokrátēs's most famous ideas about illness: humoralism and the concept of crisis. Humoralism is a now discredited theory of the makeup and workings of the human body, positing that an excess or deficiency of any of four distinct bodily fluids in a person directly influences their temperament and health. The four humors of Hippocratic medicine are black bile (melan chole), yellow bile (chole), phlegm (phlegma), and blood (haima), and each corresponds to one of the traditional four elements.

 



A person suffering from fever and sweats, for example, was diagnosed with an excess of blood, and was treated with instruments that were considered dry and cold. Herbalism was of great importance in these treatments, as well as diet and environmental factors. Hippokrátēs believed that summer, a notorious hot season, caused an increase in bile, which would--in turn--increase the risk of heat stroke. The theory was discredited late on the 1800's; before then it was the primary understanding of the human body.

A crisis is a point in the progression of disease at which either the illness would begin to triumph and the patient would most likely die, or the opposite would occur and natural processes would make the patient recover. A crisis was said to occur on critical days, which were set days from the point of contraction. Relapses would come with a crisis day of their own, and could be predicted when a crisis did not fall on the predicted crisis day.

With this knowledge in mind, it's time to look at the inner physician. Hippokrátēs is credited with the following quote, which gives us a basic understanding of this physician, which is not he result of an applied theory like humoralism or crisis, but more a basic understanding of the body's limitless abilities:

"Everyone has a physician inside him or her; we just have to help it in its work."

Hippokrátēs understood haling as the restoration of balance within the body. That is also the foundation of humoralism: restoring balance to the four humors, so the patient is healed. Hippokrátēs realized that everything in the human body was connected, that an imbalance could--and would--affect the whole of the body. His theories may have been discredited, but the basic foundation of balance still hold true to this day. As for the inner physician, it tells us what we need when we are sick. It is a voice we often ignore: usually it tells us to rest, to drink plenty of water, to get either warm or cold; the inner physician manifests in desires of the body when ill. If we listen to these desires, we are healed swiftly from the more common illnesses. A good physician listens to the patient's inner physician and helps it in its work. This is at the core of humoralism as well: a diagnosis was made by descriptions given by the patient and a basic understanding of humors, and the physician attempted to provide what the inner body desired.

The above quote continues as follows:

"The natural healing force within each one of us is the greatest force in getting well. Our food should be our medicine. Our medicine should be our food. But to eat when you are sick is to feed your sickness."

Food was an important part of humoralism: warm foods caused an increased in yellow bile, while cold foods caused an increase in phlegm. Various herbs caused various rises and falls of humors. Most likely, each food was understood to influence all four of the humors in some way, even if their greatest influence was on one of the four. As such, it makes sense to fast when ill: in that way, any symptom or description of the illness the patient can describe comes from the imbalance caused by the illness, not by environmental and dietary factors. This makes a diagnosis easier to make, and it means the body can start working towards repairing the underlying imbalance without having to deal  with temporary fluctuations.

While the theory of humoralism has since been disproven, the inner physician remains a power voice in our healing. Personally, I still put stock in humoralism, as it manifests in some of the basic of 'grandmother's cures' that are passed down through many family lines. My mother always told me that 'the body knows what it needs when ill', and I was trained to listen to it. So when I fell ill, I tended to sleep. When ?I got hungry, my mom asked me what 'my tummy told me it wanted to eat', and she would go out and get that for me. It could have been a placebo effect, of course, but eating what my body told me to eat instantly made me feel better. Whenever I am ill, I apply basic herbalism to assist my body, and rarely take medication.

Of course, this applies to the garden variety cold, fever, and other minor illnesses. If your inner physician tells you that you need to see a doctor, visit one. If that doctor describes medication, take it. Personally, I feel that the current medical field is less interested in health than profit, but one should never reject a cure when one is available and desired.

I try to help my inner physician in another way: watching my diet. Although this includes taking care of my body and not eating at McDonalds, it also includes being aware of the crap that is in processed foods, and limiting my intake of preservatives, genetically modified foods, and other 'healthy modification' to my food like anti-oxidants and probiotics. I try to buy organic foods, prepare my own food, and keep a balanced diet.

It's impossible to prevent illness. Unlike Hippokrátēs, we know that viruses and bacteria get transferred from person to person, and once an illness is introduced to you living environment or your circle of close contacts, the chances of getting in increase greatly. When you become ill, the body's inner physician can help you heal quickly and with the least amount of discomfort. Trusting in your inner physician is something we are rarely trained to do by our parents, but it can prevent much suffering over the years, so take a cue from Hippokrátēs, and listen to that voice inside the next time you fall ill: you will be grad you did.

• Friday, May 3, 2013
  ancient Hellenic culture fasting Hellenismos 101 Hippokrátēs Pagan Blog Project

Fasting

Fasting is a very ancient phenomenon. In fact, an original starting date can not be given. Still, fasting--for the purpose of this post--should be distinguished from its non-voluntary counterpart of going hungry due to a lack of food and/or resources. Fasting is the act of voluntarily withholding food from your body for a longer period of time than you would normally be without it. As today is the second day of the Thesmophoria, I'm fasting.

I have fasted in the past, finding it a very useful tool for purging my body, clearing my mind and regaining focus on the things that matter. After a fast, I am more aware of what I put into my body and of the signals my body gives me. After a fast, I take better care of myself. My girlfriend hates it when I fast, and not just because I'm a little bit cranky the first day. She thinks it's unhealthy to go without food, but regulars fasts have actually been proven to be very healthy, if you do it right. There is a method to fasting, and it depends greatly on the length of the fast.

One day fasts -- A one day fast is an easy, useful, tool which can consist of one or more skipped meals or simply not eating all day. The only intake should be water or herbal teas. Most people will be able to get through it without problems but if you suffer from diabetes, some forms of migraine or even asthma, not eating is probably not a good idea. An option is to avoid solid food but drink fruit shakes, where fruit is mixed 50/50 with water. After the day of fasting, start with light, easily digestible foods the next day but don't be afraid to eat regularly after your first meal.

Two or three day fasts -- From personal experience, day one is the worst. You're hungry, cranky and your head hurts. After that, the hunger sensation fades away and by day three it's actually not that hard to get through. It's absolutely possible to get through two or three days fasts on water only. If not, use the fruit shakes. Remember, you're supposed to feel tired and in a bit of discomfort. After you stop or break your fast, it's advisable to start with a boiled down barley solution the ancient Greeks called kykeon (κυκεών). The thick gruel is fine. Be careful with your food in the day following the fast, but you can eat regularly the day after.

Four day fasts or longer -- Realistically, your body can handle a fruit juice fast for a good few days. A week is not out of the question, although you may want to consult a doctor on it first. Don't try it with a water-only diet; our bodies aren't used to it anymore and going over the three-day limit should be worked up to. After three days, the body is at the lowest point. It's then that a process called ketosis sets in and the body turns on itself for fuel. This is where the purification starts. On the first day after a prolonged juice fast, drink only the strained barley water. On the second day, a thin, soupy gruel is best, and on the third day, you can eat a thicker gruel. On the fourth day, you can cook in lentils and vegetables as well, and on the fifth day, you can go back to your normal diet. Don't go back to regular food right away, because you'll nullify your hard work.

Like I mentioned, fasting does not feel good. You're hungry, low on energy and if you're like me, your mood will plummet with your blood sugar level. Still, fasts were used in ancient Hellas--and all over the world in modern times--to cure an assortment of illnesses. Anything from arthritis to flue, to metabolic and gestational problems, can be treated with a good fast. Why? Because a fast cleans up the toxins in our organs and blood. It's a natural purge. This is the reason why animals stop eating when they are sick; they rely on their body to get rid of that which ails them. Hippocrates describes it as such:

"Everyone has a physician inside him or her; we just have to help it in its work. The natural healing force within each one of us is the greatest force in getting well. Our food should be our medicine. Our medicine should be our food.  But to eat when you are sick is to feed your sickness."

Great thinkers like Hippocrates, Plato and most of their students were avid practitioners and promoters of medicinal fasts and felt that a fast helped them think clearer. They found that the Inner Physician--as they called the mechanism--worked from top to bottom, starting at the head.

Head / Brain:  headaches, dizziness, vertigo, wooziness, lightheadedness
Nose, Sinuses:  sneezing, runny nose, itching, stinging, post nasal drip
Throat:  soreness or constriction, hoarseness, scratchiness
Lungs:  chest congestion, wheezing, phlegm discharges, foul breath odors
Skin:  rashes, acne, pustules; excessive or abnormal sweating; strange body odors
Stomach:  sour or nervous stomach, stomach cramping, belching, bad breath
Liver:  sore eyes, bitter taste in mouth, sallow complexion, pain or distension under the ribs on the right side
Gall Bladder:  colic, spasm, tenderness or pain underneath the liver area
Intestines:  foul smelling gas, cramping, diarrhea, spastic colon or irritable bowel
Kidneys:  low back pain and weakness, fatigue; frequent urination, often urgent; strongly colored or smelling urine

Now, none of this sounds very appealing, I get that, but the body undergoes these effects because of the pent up toxins in our system, not because it's struggling with the lack of food; mammals are incredibly capable of dealing with a lack of nutrients.

It should be noted, though, that our bodies have grown unaccustomed to being without anything. We overfeed it, often with a lot of junk, and listen to its every single signal of want. The people who lived in ancient Hellas--and also before that--were used to going without. Not only did they fast regularly for religious and medicinal purposes, but the amount of food there was to go around relied upon the Gods. In a bad year, there simply wasn't enough food to quench every hunger. For the ancient Hellenes, a one day fast was peanuts, while I'm writing this with a growling tummy and a huge need to go to bed.

Fasting is a beautiful practice and I feel it should be a regular part of the Hellenic Tradition, but it's important to listen to your body before even attempting it. A short fast should only be done when your body needs it or, in this case, when your body is in a good enough shape to do it for a religious festival. If not, cheat a little and use the fruit shakes. If that's also too much, pick something else you love to go without; if you smoke, vow to go without cigarettes for the day, if you're a big coffee drinker, give it up for the duration of your 'fast'.

Longer fasts should only be attempted when the temperature is not to hot or too cold; climate control within the body takes a lot of effort and will make fasting infinitely harder. Fasting is a practice that's reserved for healthy adults and non-pregnant women. It's not suitable for children, the elderly, pregnant women or anyone with medical or psychological conditions which may be triggered by a lack of food. If you're struggling with eating disorders or anything else that may be triggered by a fast, pick something that does not involve food or drink, like electronic devices. Go through the day without using a cell phone, your computer, the radio or the T.V.. Especially in a religious setting, it's the 'going without' part that matters most.

I'll get through my fast just fine, including making dinner for my girlfriend tonight. I've done it before and it's never a problem. I like the hunger I feel and the amount of willpower it takes not to nibble on the leftover cheesecake in the fridge. It helps to bring me closer to my religion, the ancient Hellenes and myself. Tomorrow, I get to celebrate and eat that cheesecake, but today, I grieve with Demeter over the loss of Her daughter and I remember a time when people went without food because Demeter had not shared Her secrets yet. Today, I sit on that hill, surrounded by women, and am brought closer to my Gods and my community by the hunger we share. Today, I fast, out of love, and gratitude.

• Saturday, September 29, 2012
  ancient Hellenic culture fasting Hellenismos 101 kykeon