Eating Air? The Rise of Breath Arianism and Alternative Nutrition
ArticlesBreath Arianism is a belief system wherein individuals claim to sustain themselves without consuming food, and in extreme cases, without water, relying instead on prank—described as a universal life force—or solar energy. This concept has ancient roots in various spiritual traditions but has seen a modern resurgence, sparking intrigue and significant controversy.
Historical Context and Evolution
The notion of subsisting on non-physical nourishment traces back to ancient Hindu scriptures, which introduce ‘prank’ as a vital life force absorbed through breath and meditation. Similar concepts appear in Chinese (‘qi’) and Japanese (‘Ki’) traditions, emphasizing energy flow within the body. During the Renaissance, Western alchemists and mystics explored the idea of transcending physical needs, hinting at early forms of Breath Arianism.
In the 20th century, figures like Wiley Brooks brought Breath Arianism into public discourse. Brooks founded the Breath Arian Institute of America and claimed to have lived without food for extended periods. However, his credibility suffered when he was reportedly seen consuming junk food, leading to skepticism about his assertions. citeturn0search3
Core Practices of Breath Arianism:
At the heart of Breath Arianism lies a radical belief: that human beings do not require conventional nourishment—neither food nor, in extreme cases, even water—to survive. Practitioners assert that instead of consuming physical substances, they can absorb energy directly from non-material sources such as prank (life force), qi, or sunlight. This controversial notion is often framed as a spiritual evolution—an ascension from dense, physical existence to a subtler, more ethereal state of being.
The transition to becoming a Breath Arian is usually described as a gradual and multi-layered process, rather than a sudden leap. It involves deliberate changes in physical behavior, mental programming, and spiritual practices. The process is typically broken into three interconnected phases:
1. Dietary Reduction and “Energetic Lightening”
The first stage involves progressively reducing dependency on conventional food. Most Breath Arians begin this journey by adopting a vegetarian or vegan diet, often motivated by ethical, environmental, or spiritual reasons. From there, the diet typically becomes even more restrictive—shifting to raw veganism, then to liquid Arianism (where only fruit juices, herbal teas, and water are consumed), and eventually transitioning to complete abstention from food.
This “energetic lightening” is said to not only purify the body but also thin the energetic barriers that prevent one from absorbing non-physical nourishment. Some refer to this process as cleansing the “food karma” accumulated from years of dense, physical eating.
2. Meditative and Breath work Practices
As food is phased out, practitioners turn inward through intensive meditation, conscious breathing (pranayama), and visualization techniques. These practices are believed to unlock the body’s energy channels, allowing the individual to absorb prank from the environment and direct it to areas of need within the body.
Breath Arians often claim that through advanced meditative states, they can reach a form of spiritual alignment that replaces hunger with a sense of fullness or divine connection. The mind is retrained to associate nourishment with stillness, intention, and breath, rather than consumption.
3. Sun gazing and Solar Absorption
A hallmark of many Breath Arian journeys is sun gazing—the practice of looking directly at the rising or setting sun during safe hours (typically within the first hour after sunrise or before sunset). Advocates believe the eyes act as conduits for solar energy, feeding the pineal gland and energizing the body at a cellular level.
Inspired by ancient solar worship traditions and modern promoters like Hire Rattan Mane, sun gazing is said to not only increase vitality but also stimulate higher consciousness, reduce the need for sleep, and eventually eliminate hunger. Critics warn, however, that improper sun gazing can lead to retinal damage, and no scientific evidence supports the idea that the body can photosynthesize energy like plants do.
In totality, these practices reflect the Breath Arian goal of transcending the physical. Food becomes symbolic of earthly dependence, while energy-based nourishment is seen as the ultimate liberation. While deeply spiritual for many, these practices remain highly controversial, often critiqued for their lack of scientific validity and potential health dangers.
Scientific Scrutiny and Health Implications
The scientific community overwhelmingly refutes the feasibility of Breath Arianism. Human physiology necessitates nutrients and hydration for survival. Without these, the body undergoes starvation and dehydration, leading to severe health consequences:
- Starvation Effects: The body consumes its fat reserves, then muscle tissue, resulting in muscle wasting, organ failure, and ultimately death.
- Dehydration Consequences: Lack of water intake leads to kidney failure, electrolyte imbalances, seizures, and can be fatal within days.
Medical experts unanimously warn against attempting to live without food and water, emphasizing the absence of scientific evidence supporting Breath Arian claims. Studies monitoring individuals attempting such practices have documented rapid health deterioration, underscoring the body’s dependence on physical nourishment. citeturn0search3
Notable Figures and Incidents in the Breath Arian Movement
Breath Arianism, though fringe, has attracted considerable media attention through the claims of several prominent figures. These individuals often position themselves as spiritual pioneers, offering an alternative vision of human nourishment. However, their declarations have been met with intense scrutiny, media investigation, and, tragically, real-life consequences.
Jasmuheen (Ellen Grave): The Movement’s Most Recognized Voice
Perhaps the most famous modern advocate of Breath Arianism, Jasmuheen, born Ellen Grave in Australia, emerged in the 1990s as the face of the “living on light” movement. Through a series of books, lectures, and workshops, she promoted the belief that humans could sustain themselves solely on prank—a Sanskrit term for vital life energy. Jasmuheen claimed to consume very little or no physical food, occasionally sipping tea or juice for social reasons, but insisted that she drew her true sustenance from spiritual energy.
In 1999, her claims were put to the test in a televised experiment by “60 Minutes Australia”, where she agreed to be observed by a medical team over several days without food or water. Within 48 hours, Jasmuheen exhibited signs of acute dehydration, including slurred speech, high blood pressure, and severe stress responses. The medical examiner halted the trial for her safety, stating that her body was entering a dangerous state. Despite the failure of the experiment, Jasmuheen maintained that the environment was “impure” and not conducive to panic living.
(Source: 60 Minutes Australia, 1999)
Hire Rattan Mane: The Sun Gazing Guru
Another influential figure in the Breath Arian community is Hire Rattan Mane (HRM), an Indian engineer turned spiritual teacher who became well-known in the mid-1990s for advocating sun gazing as a primary energy source. Mane claimed that by gazing directly at the sun during specific hours and drinking only water, he had lived without food since 1995. He promoted the idea that solar energy could nourish the brain and eliminate hunger.
Mane was observed during a few short-term studies—one in 2001 by an Indian research team and another with NASA-affiliated scientists—but none of the investigations were peer-reviewed or sufficiently long-term to verify his claims definitively. Critics have argued that he may have consumed food privately and that there was no scientific mechanism for solar absorption to replace caloric intake.
(Source: Mane, 2002)
Despite ongoing skepticism, HRM attracted a significant global following, with thousands attempting sun gazing routines. He passed away in 2022, though the exact cause of death was not publicly linked to his dietary lifestyle.
Tragic Outcomes and Legal Controversies
While some Breath Arian advocates gained fame, others suffered tragic fates. Several individuals attempting to follow Breath Arian or panic lifestyles died from starvation, dehydration, or related complications. These incidents have prompted serious concern from health officials and legal authorities alike.
- Verity Linn, a 49-year-old Scottish woman, was found dead in 1999 after attempting a 21-day Breath Arian fast in a remote cabin. Her diary revealed she was inspired by Jasmuheen’s writings and had consumed almost nothing before succumbing to dehydration.
(Source: BBC News, 1999) - Time Deben, a 31-year-old German kindergarten teacher, collapsed and later died in 1997 after adopting a panic lifestyle. Authorities discovered he had been fasting according to Jasmuheen’s prescribed regimen.
(Source: Der Spiegel, 1998) - In Australia (2012), another woman died after participating in a prolonged fasting workshop tied to Breath Arian philosophy. The case stirred public outcry, and her family called for more regulation of alternative health movements.
(Source: The Guardian, 2012)
These deaths underscore the real and dangerous consequences of promoting unfounded nutritional ideologies. Critics argue that the Breath Arian movement, especially when spread to vulnerable individuals, can amount to medical neglect, coercion, or even fraud.
Public Backlash and Ongoing Controversy
In light of these incidents, the global medical and scientific communities have roundly condemned Breath Arianism as a pseudoscientific and life-threatening ideology. Prominent doctors, nutritionists, and spiritual leaders alike have called for increased regulation of such practices, especially when they involve retreats, fasting protocols, or unverified health claims.
Despite mounting criticism and tragic outcomes, Breath Arianism persists in certain spiritual communities, largely online. Its continued appeal may lie in its promise of transcendence, simplicity, and spiritual purity. However, the risks are not theoretical—they are deadly.
Psychological and Social Dimensions
The allure of Breath Arianism often intertwines with spiritual aspirations and the pursuit of enlightenment. Practitioners may experience a sense of heightened awareness or connection to a greater energy source. However, the psychological implications are complex:
- Cognitive Impairment: Malnutrition adversely affects brain function, leading to confusion, impaired judgment, and hallucinations.
- Social Isolation: Adhering to such an unconventional lifestyle can alienate individuals from family and community, exacerbating feelings of loneliness.
- Susceptibility to Exploitation: The movement has seen instances where leaders exploit followers financially and emotionally, capitalizing on their quest for spiritual fulfillment.
Ethical and Legal Considerations
Promoting Breath Arianism raises ethical concerns, particularly when individuals are encouraged to forgo essential sustenance, leading to harm or death. In some jurisdictions, advocating practices that endanger lives can result in legal repercussions. The responsibility of leaders and influencers in disseminating such information is a subject of ongoing debate.
Conclusion
As we edge closer to the age of designer babies, humanity finds itself at a profound crossroads—one that blurs the lines between medicine, ethics, and the essence of what it means to be human. The advancements in gene-editing technologies, especially CRISPR and polygenic screening, hold transformative potential: eradicating heritable diseases, extending lifespans, and even enhancing traits that were once left to chance. What was once the domain of speculative fiction is rapidly becoming scientific reality?
Yet with great power comes even greater responsibility. The possibilities offered by genetic engineering are not merely scientific—they’re deeply philosophical, ethical, and social. While many welcome the idea of eliminating suffering caused by genetic disorders, the pursuit of physical, cognitive, or emotional “perfection” opens up a Pandora’s Box of moral dilemmas. Who decides which traits are desirable? Could we unintentionally engineer inequality into our very biology? Will children become products of parental ambition, market forces, or government agendas?
Regulatory frameworks across the globe remain fragmented and often lag behind the pace of innovation. A coordinated global approach is crucial—not only to avoid “genetic tourism” but to protect against exploitation and ensure equitable access. The debate over designer babies cannot be left to scientists or policymakers alone. It must include the voices of ethicists, educators, parents, and young people—those who will inherit this future.
Ultimately, the future of human evolution is no longer dictated solely by natural selection—it’s becoming increasingly guided by intentional design. Whether this leads to a healthier, more resilient species or a dystopia of biological inequality depends on the decisions we make today. The age of designer babies isn’t just approaching—it’s here. The question is: Are we ready to evolve wisely?
SOURCES
Siros, F. M., & Molnar, D. S. (2016). The role of stress in the onset and course of chronic illness. Psychosomatic Medicine, 78(8), 947–956.
Baldwin, C. M., & Evensong, T. A. (2006). Stress and health: A review of the literature. Journal of Clinical Psychology, 62(5), 621–635.
Vasilenko, S. A., et al. (2014). Effects of mindfulness-based stress reduction on health outcomes: A meta-analysis. Psychological Science, 25(3), 472–482.
Goal, M., et al. (2014). Meditation programs for psychological stress and well-being: A systematic review and meta-analysis. JAMA Internal Medicine, 174(3), 357–368.
Schwartz, C. E., & Linder, S. (2008). The power of placebos: Psychological and neurobiological mechanisms. Trends in Neurosciences, 31(2), 87–92.
Benedetti, F., et al. (2011). The placebo response: From the biomedical model to the bio psychosocial approach. Psychosomatic Medicine, 73(1), 17–23.
Miller, G. E., & Cohen, S. (2001). Psychological interventions and the immune system: A review of the evidence. Psychosomatic Medicine, 63(5), 760–772.
Ki colt-Glaser, J. K., et al. (2015). Stress and immune function: Implications for health. Current Directions in Psychological Science, 24(4), 284–290.
Smyth, J. M., et al. (2002). Effects of writing about stressful experiences on health. Psychological Science, 13(2), 155–158.
Penne baker, J. W., & Beal, S. K. (1986). Confronting a traumatic event: Toward an understanding of inhibition and disease. Journal of Abnormal Psychology, 95(3), 274–281.
Mandel, D. R., & Steed, M. A. (2013). The effects of mindfulness meditation on cognitive and emotional well-being. Mindfulness, 4(1), 38–46.
Sedan, F., et al. (2010). Mindfulness meditation improves cognition: Evidence of brief mental training. Consciousness and cognition, 19(2), 1015–1022.
Gross, J. J., & John, O. P. (2003). Individual differences in two emotion regulation processes: Implications for affect, relationships, and well-being. Journal of Personality and Social Psychology, 85(2), 348–362.
Cohen, L. J., & Lamarck, T. W. (2016). Emotional regulation in health: A theoretical perspective. Psychological Science, 27(4), 440–446.
Johnston, T., & Gross, J. J. (2004). Cognitive reappraisal and emotion regulation: A meta-analysis of the effects on emotional experience and expression. Emotion, 4(3), 307–337.
Aldan, A., et al. (2010). Cognitive and emotional processes in emotion regulation: A meta-analysis. Clinical Psychology Review, 30(2), 218–237.
Hazel, B. K., et al. (2011). Mindfulness practice leads to increases in regional brain gray matter density. Psychiatry Research: Neuroimaging, 191(1), 36–43.
Lazar, S. W., et al. (2005). Meditation experience is associated with increased cortical thickness. NeuroReport, 16(17), 1893–1897.
Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain, and illness. Delatorre Press.
Taylor, S. E., & Brown, J. D. (1988). Illusion and well-being: A social psychological perspective on mental health. Psychological Bulletin, 103(2), 193–210.
Schemer, M. F., et al. (2001). Optimism, coping, and health: A meta-analytic review. Journal of Personality and Social Psychology, 80(5), 749–763.
Cheese, A., & Serrate, A. (2009). A systematic review of mindfulness meditation in clinical settings. Journal of Clinical Psychology, 65(6), 557–568.
Keene, W., et al. (2016). Mindfulness-based cognitive therapy as an intervention for depression: A systematic review. Journal of Affective Disorders, 202, 511–517.
Diner, E., & Seligman, M. E. (2002). Very happy people. Psychological Science, 13(1), 81–84.
Fredrickson, B. L. (2001). The role of positive emotions in positive psychology: The broaden-and-build theory of positive emotions. American Psychologist, 56(3), 218–226.
Ryan, R. M., & Deco, E. L. (2001). On happiness and human potentials: A review of research on hedonic and eudemonic well-being. Annual Review of Psychology, 52, 141–166.
Lyubomirsky, S., et al. (2005). Pursuing happiness: The architecture of sustainable change. Review of General Psychology, 9(2), 111–131.
Smyth, J. M., et al. (2008). The efficacy of expressive writing: A meta-analysis. Psychological Bulletin, 134(4), 524–537.
Penne baker, J. W., & Smyth, J. M. (2016). Opening up by writing it down: How expressive writing improves health and eases emotional pain. Guilford Press.
Creswell, J. D. (2017). Mindfulness meditation and health benefits: A systematic review of the literature. Current Opinion in Psychology, 28, 68–73.
Sedan, F., et al. (2015). Mindfulness meditation improves cognition: Evidence of brief mental training. Consciousness and cognition, 36, 185–196.
Van Dillon, L. F., & Kola, S. L. (2007). The regulation of emotion through self-focused attention. Emotion, 7(1), 1–10.
Tamer, M., & Robinson, M. D. (2007). The regulation of emotions: Psychological and neural perspectives. Emotion Review, 3(3), 1–10.
Davidson, R. J., & Begley, S. (2012). The emotional life of your brain. Penguin Press.
Davidson, R. J., & McEwen, B. S. (2012). Social influences on neuroplasticity: Stress and interventions to promote well-being. Nature Neuroscience, 15(5), 689–695.
Sutra, A. J., et al. (2005). The role of emotions in chronic pain: A developmental perspective. Journal of Clinical Psychology in Medical Settings, 12(4), 309–315.
Cohen, S., & Wills, T. A. (1985). Stress, social support, and the buffering hypothesis. Psychological Bulletin, 98(2), 310–357.
Feldman, G., et al. (2007). Mindfulness and emotion regulation: The development and validation of a measure of mindfulness. Journal of Personality and Social Psychology, 93(3), 832–843.
HISTORY
Current Version
April 04, 2025
Written By:
ASIFA