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MEDICINE
TO-MORROW
Introduction to Cosmotherapy
with Guide to Treatment
By
EDMOND SZKELY
Translated and Edited by
PURCELL WEAVER
CONTENTS
CHAP.
PAGE
BOOK ONE:
INTRODUCTION TO COSMOTHERAPY
I.
II.
III.
IV.
V.
VI.
VII.
VIII.
IX.
X.
XI.
XII.
XIII.
XIV.
XV.
PART I
THE THEORY OF COSMOTHERAPY
Dialectics and Evolution
The Origins of Matter and of Life
Man's Adaptation to Nature
The Laws of Longevity
Man and Vegetation
The Progress of Thought
Man at War with Himself
Life and the Energies of the Cosmos
PART II
THE PRACTICE OF COSMOTHERAPY
The Natural Forces in Time and Space
Measurement and Calculation of the Natural
Forces
Treatment of Local Symptoms
The New Eugenics and Natural Birth
Control
External Cosmotherapy: Air, Sun and
Water Baths
Internal Cosmotherapy: Foods as Medicine
Modern Dietetics in a Nutshell
11
16
26
35
47
60
70
82
101
110
124
130
137
143
188
PART III
COSMOTHERAPY AND THE PROBLEMS OF SOCIETY
XVI.
Agriculture and Public Health
219
XVII.
The Symbiosis of Men and Trees
234
XVIII. Civilisation and the Simple Life
249
BOOK TWO:
GUIDE TO TREATMENT
I.
II.
III.
IV.
V.
VI.
VII.
Introductory
The Cosmovitalist Movement
The Rhythmic Life of the Cosmos
Unity of Man, Cosmos and Therapies
Cosmovital Radiations and External CosmoTherapy
External-Internal Cosmotherapy
The Cosmovitalist Calendar
263
270
279
283
290
295
297
VIII.
IX.
X.
XI.
XII.
XIII.
XIV.
XV.
XVI.
XVII.
XVIII.
299
311
318
328
331
335
338
349
351
361
366
374
377
395
Cosmovitalist Calendar
Synthetic Helioanthropophysiological Chart
Heliophysiological Chart
The Four Rhythmic Cycles of the Day
during Cycles of the Year I and VII
The Four Rhythmic Cycles of the Day during
Cycles of the Year II and VI
The Four Rhythmic Cycles of the Day during
Cycles of the Year III and V
The Four Rhythmic Cycles of the Day during
Cycle of the Year IV
The Four Rhythmic Cycles of the Day during
Cycle of the Year VIII
Embryochronological Chart of Gestation
Correlations between Cycles of Menstruation,
Ovulation, Sterility, Conception
Cosmovital Bath Chart 'A'
Cosmovital Bath Chart 'B'
Cosmovital Bath Chart 'C
Cosmovital Bath Chart 'D'
Cosmovital Bath Chart 'E'
BOOK ONE
INTRODUCTION TO COSMOTHERAPY
PART I
THE THEORY OF COSMOTHERAPY
Chapter I
DIALECTICS AND EVOLUTION
THIS book is divided into three sections. The
fundamental, theoretical part forms the material for the first
section, while the material for the second is the general,
practical and technical application of the natural and
cosmotherapeutic systems of medicine. The material for the
third section is the inter-relation between medicine, nature,
and cosmotherapy on the one hand, and society on the other
hand, together with the future both of medicine and of human
vitality and its sciences.
First of all, it is necessary to explain a little the method to
be used in approaching these various problems. The method is
the so-called dialectical method, which to a large degree
differs from the methods with which the majority of readers
will be familiar.
Let us begin with the problem of evolution. If we go back
some thousands of years and examine the first systematically
written documents of human culture, as represented by the
Vedas of India, we shall find in them a hymn which deals with
the last problem of existence and the origin of the world. It
asks: 'What is the essence of the world and of existence? How
did the world come into being? Who created the world? And if
there is a creator how was the creator himself created?' And it
gives the answer: 'Only the gods can answer that, if they know
how.' So the Vedas are the first solemn confession of human
ignoranceand it is a sincere confession. We can say that the
world concept of the Vedas, the first systematic world concept
in human culture, can be characterised by two words,
pantheism and agnosticism. They give us the conception of the
unity of the world and of man, together with the recognition
that we can never know the final cause of existence.
Now, if we advance several thousands of years in time
and examine the attitude of modern philosophy in relation to
these fundamental problems, we shall find no great difference.
It is not so many years ago that Du Bois-Reymond enunciated
his famous ignoramus et ignorabimus. We know not and shall
never know. And if we go from philosophy to the positive
sciences, if, for instance, we ask this same question of a
distinguished representative of astronomical scienceSir
James Jeanswe find that he gives practically the same
answer in his book The Mysterious Universe, where he writes
that we only know a tiny part of the universe, a minute
fragment which is a negligible quantity of the universe, and
that it is not within the scope of astronomical science to affirm
any positive conception concerning the origin of matter or the
formation of the known stellar system. He says that later,
Chapter II
THE ORIGINS OF MATTER AND OF LIFE
WE have now to consider the most difficult problems of
science: the problems of the origin of matter and the origin of
life, and also that activity which science calls psychism, which
is something above organic life, a kind of superstructure of
organic matter. In the immense edifice of the natural sciences
we have three breaks in continuity. First we have the great
void before the appearance of physical matter, of which we do
not know the origin. Secondly we have a great void between
inorganic and organic matter, or more simply between dead
and living matter. Third and lastly we have the great void
between living and thinking matter.
First we will examine what is the answer given to this
problem by the religions and philosophies of antiquity and
then we will examine what is the answer of the modern
sciences.
The oldest traditions concerning cosmogony and
cosmology, which deal with the origin of the universe and the
structure and organisation of that universe, are the Vedas.
They do not give us a concrete scientific answer, but they
answer us in their own manner, enfolding the truth in a
complicated structure of theology and theogony. But if we
take the essence of the Vedas and eliminate all their
complicated hierarchy of Gods and Divinities, it amounts to
the following: There are two universal cycles, the night and
the day of Brahma. Brahma is a sort of universal essence,
causa finalis, which later religions identify with divinity. But
in its earliest form this conception was pure pantheism. So
Brahma is a universal being having neither beginning nor end,
who has alternately his nights and days. When Brahma sleeps
nothing exists in space or time; neither matter exists, nor life,
nor movement; but when Brahma wakes he radiates into
cosmic space, and thousands and millions of new suns, stars
and planets awake, and so does life on the planets, with the
appearance of plants, animals and manthe second cosmic
cycle begins. According to the old Hindu tradition we are now
in the second cycle, the day of Brahma. In brief and in essence
that is what the old Hindu tradition teaches us.
Later on this conception is repeated in different forms in
all later religions and philosophical systems. According to
Buddha there is an absolute, which has neither beginning nor
end, which was not created and will never disappear; this is
'Nirvana'. And there is another existing material world which
begins and disappears, while the eternal flow and circulation
of these things is 'Samsaro'.
primarily herbs and grains. This race was the ancestor of the
dominant species of our planet.
Little by little certain species among them came into the
environment of the forests where to the herbs and cereals were
added fruits, growing higher on trees. These species had to
develop their limbs into organs for climbing up the trees to get
the fruits.
In this way there appeared among these vertebrate
mammal races new speciesthe simianswhich little by
little became differentiated in the environment of the forests.
We have come to the last but one station of life, to the
different simian species living in the forests. Now we shall
find new differences in species for various reasons. Little by
little certain species began to descend from the trees, and
arboricolous species became earth-dwelling species. Those
species which left the trees for the earth little by little assumed
an increasingly vertical position of the body; their feet became
stronger and stronger and more differentiated, and their two
front feet were little by little differentiated into hands,
becoming more and more flexible and elastic.
It is among these species that we must look for the
ancestor of Homo Sapiens. The fact that the dominant race of
our planet comes from these species leads us to attribute great
importance to the vertical position of the nervous system and
the vertebral column in man.
As we know, the capacity and response of a wireless
aerial depends on its vertical, horizontal, or intermediate
position. Now the vertical position of the human nervous
system and also of the anthropoids seems to have certain
superior capacities which no other animal species possesses.
The vertebral systems and nervous systems of other species
are in a horizontal position, so we know that the superior
psychism of anthropoids and of man resides in the cerebrospinal system. So this new station of life, the last
differentiation of life up to the present, is marked by the
change from the horizontal to the vertical position.
Here an important point must be mentioned. The works of
Darwin are often cited, but very seldom read, which explains
why it is very often said that, according to Darwin, man is
descended from monkeys. Darwin does not state this in any
part of his works, but says that man and the present existing
simian species have a common origin and common ancestors,
but neither is descended from the other.
Now the anthropoids which, after being arboricolous,
became earth-dwellers, little by little exhibited a higher phase
of evolution in accordance with their developing cranial and
nervous systems. We can see this from an examination of the
various species of anthropoids, of Homo Neanderthalensis and
of Homo Cromagnonensis, who mark different stations in this
Chapter III
MAN'S ADAPTATION TO NATURE
THE history of the evolution of the dominant race on our
planet is very important to us, because 'cognoscere est
cognoscere causas'. We must always follow the various
changes which accompany the evolution of life and examine
what factors create and sustain life throughout this evolution,
for only those forces which were capable of creating and
sustaining life are favourable to life and are alone able to cure
the various diseases of the organism. Only those forces ought
to be, and can be, the basis of medicine. For this reason
correlations and laws derived from the study of the evolution
of life have very important practical and therapeutic
consequences.
Now we must examine what are the preconditions and
principal factors and forces which create, sustain and evolve
life on our planet. As we have seen they are the following:
atmosphere (air), hydrosphere (water), cosmosphere (solar and
various other cosmic radiations whose nature we do not yet
perfectly know), lithosphere (the earth's crust with all its
chemical elements), and later the botanosphere (steppes with
the grasses, the different seed-bearing plants, the forests and
trees, particularly trees with fruits). These are the factors, the
forces, the preconditions of the appearance of the evolution
and of the maintenance of life. We have a heredity which
scientists call ontogenetic experience in the organism. These
factors have an influence on our organism; they have a very
important hereditary influence, constituting the ontogenetic
heredity which we inherit from our various ancestors. The
older the phase of our ancestor's life the weaker is its influence
on our life, while the nearer it is to us in time, the greater is
the force which it exercises upon us.
Let us take some examples. Customarily present man is
carnivorous, having eaten cooked foods for the last few
thousand years. Our ancestors have transmitted these habits to
us and so they exercise a hereditary reflex on our nervous and
muscular systems. On the other hand, the structure of the teeth
and the digestive system of man have a close affinity with the
fruit-eating simian races and are totally different from those of
the carnivorous animals. These hereditary factors always have
a great force or influence in our organism. We can say that the
structure of our organism is inherited by us from remote
ancestors who were fruit-eating and living in forests; while the
functional activity of these organs is inherited from our
ancestors of the last few thousands of years who had the
custom of eating meat and cooked food.
Chapter IV
THE LAWS OF LONGEVITY
WE have already mentioned the correlations and laws of
the evolution of nature, society, and human thought. What
conclusions can we draw from the analysis of this evolution?
Firstly, we find that in nature, in the human organism,
and also in society we have constant movement; that nothing
is rigid or fixed.
Secondly, we see that everything is in correlation with
everything else, that there is a single unity, and that we cannot
isolate certain phenomena from the great dynamic totality.
Thirdly, we see that evolution always exhibits two
contrary forms: that there are progress and regression, action
and reaction, thesis and antithesis. Without opposites there can
be no life and no evolution; yet we see that evolution is not
simply an automatic repetition of the same opposites, for after
thesis and antithesis always comes the synthesis, which
represents a higher phase than the original thesis. And the
synthesis becomes the thesis of a new evolutionary series. So
evolution is not a constant repetition, but is always raised to
increasingly higher phases with each successive cycle of
thesis, antithesis, and synthesis.
Finally, we see that there is an affinity between man's
capacity for knowledge and the mechanism and constitution of
the universe. If this affinity did not exist we should not be able
to know the universe and nature and her laws. So the principle
of correlativity obtains in the universe, in nature, in- the
human organism, and in human society. It indicates to us
certain methods of investigation, which in their totality form
the common basis of all the sciences. And this totality we call
the dialectical method. In general, the classical sciences have
not hitherto used the dialectical method, but a static method.
They always examine the phenomenon or group of
phenomena as they exist, but do not examine the phenomenon
in correlation with the totality of phenomena. Nor do they
examine the origin of the phenomenon, thereby neglecting the
dialectical principle of totality in time and space. When we
consider a phenomenon as something fixed and rigid and not
in correlation with its environment and disregard the
conclusions to which a study of its origin, motion, and
evolution leads us, then this static undialectical method of
investigation and world concept lead to insoluble
contradictions. I will give an example of what I mean.
Suppose we examine the problem of life, the problem of its
appearance and evolution. According to the dialectical method
we examine life from its origin and during its evolution and
consider the correlation between all the factors of its
their feet, for now they walk with bicycles and motor cars.
And they no longer swim and climb the mountains like their
ancestors, but work in the factories of the various commercial
enterprises. So we can see that their simple and natural life has
been completely transformed. Instead of wearing the pareu or
loincloth, they are clothed up to the neck, and so suffer great
discomfort in a tropical climate. So we see that the bad
influence of the instinct of imitation has led to the complete
transformation of their life and to the complete degeneration
of the race. The history of these Islands shows us in miniature
the whole history of the human race. For the same
transformation has occurred in the human race during the last
few thousands of years, represented in evolution from the time
of Homo Sapiens Sylvanus to that of present Homo Sapiens
Faber.
So these two examples of the Pelasgians and of the
Polynesians show us that the secret of a long and healthy life
is nothing but a natural, simple life. We do not need a
complicated science to sustain health and attain longevity. We
do not need the operations of Steinach and Voronoff and the
transplantation of monkey glands into the human organism to
achieve rejuvenation.
We need simple and ordinary common sense. Is it not
simpler to acquire youth, health, and longevity by a natural,
simple life than through these artificial practices? For how do
the glands of the monkey get their vitality? Through the
monkey's living a natural and simple life in the fresh air and
sun, and eating fruits and vegetables. So we must simply lead
a natural and simple life and then we shall have the same
healthy and vital glands as the monkeys have, and shall not
have to torture these unhappy creatures in order to transplant
certain glands into ourselves. For this operation is vain. I have
on several occasions spoken with Professor Voronoff and I
asked him whether it was not a fact that after these operations
the patient was very vigorous and vital for a year or two, but
that afterwards there was a terrible reaction, and he became
much older than before. He replied, 'Yes, that is a fact, but it is
better to have one or two years of youth than none at all.' But I
objected to that, for there is a possibility of regaining youth
not only for one or two years, but permanently. What is the
source of the temporary success of these operations? The
glands represent a certain capital of vitality, because the
monkey had a healthy life and a strong organism. But they
have quite a different rhythm to that of the other glands in the
organism, for the other glands of the individual's organism are
old and not vital, while the transported gland is young and
vital. Thus there is no equilibrium between the old glands and
the new. The old glands are not able to adapt themselves to the
rhythm of the new one, so little by little the new gland has to
adapt itself to the old ones, and the individual simply grows
Chapter V
MAN AND VEGETATION
WE must next consider certain biological laws governing
the vegetation of our planet, for this is absolutely necessary
for an understanding of the laws of life and longevity.
After our examination of the macrobiotes among men we
must also mention those various animals which also enjoy
longevity. Animals which in their own manner adapt
themselves perfectly to their environment attain a very high
age; for instance, certain amphibians, birds, and mammals.
Elephants, crocodiles and crows live to be a hundred or a
hundred and fifty or even for some centuries. Fish also live
long as certain experiments have proved. Fish have been
caught and fitted with rings showing the date of their capture
and then put back in a pool. These same fish have been caught
one or two centuries later and have been found to be in very
good health and condition. So we see that very often species
of the animal races are superior to the dominant race in span
of life. The long life of these species is not exceptional, but is
in accordance with the laws of nature. The organisms of
amphibians and fish have a very slow metabolism and so they
grow old very slowly in proportion. Thus their span of life is
longer. In the case of elephants and other vegetarian mammals
who enjoy a long life, their longevity is due to their food and
to their adaptation to their environment, which ensure their
harmony with the laws of nature. But important as these
animal examples are for us humans, it is still more important
to examine the longevity of plants of the vegetable world, for
our chief source of energy is vegetation. Vegetation
constitutes the foundation of our energy and the source of our
life, and not only the source of our life, but also that of all
living animals. For in final analysis all the vital energies of
animals come from plants, even the energies of the
carnivorous animals. The only difference is that carnivores get
the natural energies stored in plants second hand, while the
vegetarian animals get them directly. Man also, whether he
eats vegetables or animals, draws his energy from the same
vegetable world.
Interesting experiments have been made with certain rose
trees by gardeners in Germany. With special care it has been
possible to keep rose trees alive for two hundred or more
years. We also know trees which are centenarians, or even
millennarians. So we find trees living some thousands of
years; yet man, the dominant race of the earth, the crown of
evolution of life on earth, lives only a few score years. From
this fact we must draw the following conclusion: that the
longest and most perfect life is represented on our planet by
that human health and longevity rest. We shall see how the
trees transform all these natural forces from their original state
in which they are unsuitable for human consumption into a fit
state.
Trees represent a great filtering machine for the human
organism. First, they improve and transform the air in such a
way that it has the most favourable effect upon the human
lungs and organism. If we breathe the air among trees we can
immediately observe a great difference between such air and
that of treeless regions.
Secondly, trees accumulate in their fruits those parts of
the solar rays which the human organism cannot capture and
absorb, and thus transmit those parts to the human organism
consuming the fruits. The human organism is thus enabled to
absorb those radiations of the sun which it cannot absorb
directly through the skin. Similarly the trees filter water for
the human organism. Water as it comes from the earth
contains many inorganic materials which have an
unfavourable influence when accumulated in the human
organism. So the tree's organism transforms the water with
inorganic minerals into water with organic minerals. In the
form of their fruits, trees present the human organism with the
highest form of water free from inorganic material and
improved by accumulated solar radiations.
Trees thus filter the water, just as they make ready the
solar rays and the air for the human organism. The chemical
parts of the earth are also transformed by trees into organic
state. So, as we see, trees filter and transform into the most
favourable state all the four elements for the human
organismair, water, earth and solar energy.
The metabolism of trees thus represents a synthesis of the
lithospheric, hydrospheric, atmospheric and stratospheric
forces. These different spheres of the cosmos contain the
sources and preconditions of life, and their energies are
contained and accumulated in trees and are thence transmitted
to the human organism. Trees and the fruits which they
produce thus represent the last state of all the cosmic energies,
in a form favourable for human vitality. So we call these
energies cosmovital energies, and we call the radiations which
are the basis of these energies and the form of their
propagation cosmovital radiations. Thus we see that the
different cosmic radiations to be absorbed by the human
organism have first to be transformed into cosmovital
radiations, because the human organism is not in general able
to absorb directly the cosmic radiations in their physical form;
while even if it is capable of absorbing certain among them
they are not best and most favourable in that form for the
human organism. The environment of man represented by
trees transforms the cosmic radiations into cosmovital
radiations. Hence we see that the form of the highest evolution
Chapter VI
THE PROGRESS OF THOUGHT
WE have now considered the evolution of earthly life
from the standpoint of the last few thousand years, using
certain dialectical methods. We have also spoken of the
fundamental laws of this dialectical method.
The originator of the dialectical method is generally said
to be the Greek philosopher Heraclitus, but we cannot
understand the philosophy of Heraclitus without an
understanding of the Milesian school of philosophy which
nourished before Heraclitus and which has great importance
from the standpoint of dialectics and of nature. Nearly all
authorities on the history of western philosophy are agreed
that the first true philosopher of western culture was Thales of
Miletus. Thales was the first to try and explain things on the
basis not of religious considerations, but of the simple
observation of phenomenaon the basis of simple
observations and the drawing of deductive conclusions from
them, thereby creating a synthetic view of phenomena. In
order to understand the thought of Thales we must go back to
his age and environment. We must remember that philosophy
did not exist before him, that no notion or expression of
philosophy existed before him, so that he had no precursor on
whom he could base his work. The thought of Thales
represents the first attempt of human thought to get into
movement in the West. There were no previous paths of
human thought existing which were known to him, though in
the East they did exist. However, we are concerned here with
dialectics which is a product of western culture, which we will
consider as an independent product of thought, though only
for the purpose of explaining and considering the stages in the
evolution of dialectics. In other respects we cannot consider
western thought as an independent evolution, for in its latest
phases we see the intermixture of western and eastern
philosophies.
What was the conception of Thales? He lived by the sea
in Miletus. While walking along the seashore he observed the
immensity of the ocean and how it encircles us, so for him
immensity was represented by the sea. And besides the
billowing sea he saw rains falling from the heavens above, and
he was impressed by the fact that not only was there water all
round, but also water above. He also observed that after rain
the vegetation and the whole life of the earth manifested itself
in a more vital rhythm. So he conceived water as being the
basis of life, as its chief promoter. He likewise considered that
the transmission of human life was secured by a liquid in the
form of the sperm of man, so he regarded water as playing a
great part not only in the origin, but also in the maintenance of
life. He also observed that blood flows from the human
organism, so he regarded water also as the sustaining element
of the human organism. These ideas seem strange to us, but
we must not forget the primitive methods of investigation at
the disposal of these early thinkers.
The title to nobility of Greek thought lies in its tendency
to explain phenomena. Greek thought likes clarity. The Greeks
lived in a climate full of sunshine; their nervous systems did
not tolerate obscurity in the field of thought or elsewhere, and
we see that it was Greek thought which made the first and
greatest efforts to understand nature and evolution through
thought. Thus Greek thought forms the basis of western
culture in its original form, in its Latinised Roman form, in its
renovated form in the culture of the Renaissance and in its
more perfected form of the modern philosophies and sciences.
Greek philosophy exhausts every method and logical process
in thought, and the following periods only repeat in different
forms the methods and process of Greek philosophy.
Thales being a Greek and a thinker who liked clarity, felt
the internal necessity for making clear and explaining nature,
existence and the life around him. So after long meditation he
laid down as the basis of his philosophy that water is the
essence of all things. We only have a few fragments of his
works extant. Eighty per cent of them are lost. Perhaps he
established about water more precise correlations than we
know from what remains, but to-day we have only his
fundamental thesis that water is the essence of everything.
In the age of Hippocrates, the father of medicine, many
fragments of the works of Thales were still extant.
Hippocrates himself was greatly influenced by his thought, so
we must attribute great importance to Thales, not only from
the standpoint of philosophy and human thought, but also for
his influence upon the genesis and growth of medicine, of the
first medical system founded by Hippocrates.
After Thales came Anaximander and Anaximenes, who
were also philosophers of Miletus. They had slightly different
conceptions to those of Thales. They observed that we were
surrounded by a vast expanse of air in the form of atmosphere
and that this air came into the human organism in the form of
breath. So for them immensity was represented by the air.
They saw also that air was a source of life, for without breath
there is no life; hence they considered air as being the essence
of life.
Thus did western thought begin to make its first primitive
efforts to explain phenomena. In spite of their primitive
character we must recognise the grandeur of these early
thinkers, for they had no predecessors and had to tread a
hitherto untrodden path.
Engels added that man who sees, hears and touches, lives in a
social environment which determines his ideas. Marx and
Engels thus not only enlarge the idea of Hegel as turned
upside down by Feuerbach, but also formulate with precision
the manner in which the social environment determines man,
and the explanation which they gave constitutes the first
systematic explanation of the principles of dialectics.
We can follow the evolution of dialectical thought
through Milesian philosophy, Heraclitus, Hegel and Feuerbach
up to Marx and Engels.
Let us consider the way in which Marx and Engels
formulated dialectics as the foundation of the sciences. They
held that it is not the absolute idea of Hegel which evolves and
moves and not simply man and his senses as Feuerbach said,
but the totality of existing matter. It is therefore moving matter
which is the foundation of the dialectics of Marx and Engels.
This system is called materialist dialectics, for according to
the definition of Marx and Engels, dialectics is 'the science of
the general laws dealing with the motion, and evolution of
nature, society and thought'. The important thing to
understand is that according to materialist dialectics it is
matter which moves and evolves and itself creates the
evolution of nature, society and thought.
The conception of Marx and Engels represents the
penultimate stage in the history of dialectics, for the last stage
of its evolution is represented by the most recent results of the
sciences which deal with matter. The sciences dealing with
molecules and atoms, with electrons and ions, with the
association and dissociation of matter and with the different
radiations in the form of which these associations and
dissociations of matter occur, and dealing with matter in
general, prove the dialectical system of Marx and Engels, for
it is matter in permanent motion which is the source and basis
of phenomena. In the light of the modern sciences dealing
with matter, matter is identified with movement. Matter is
whirling movement in the form of atoms and agglomerations
of atoms, while energy and force are straight line movements.
The contemporary natural sciences thus affirm the thesis of
Heraclitus and the thesis of Marx and Engels, for in final
analysis the ultimate source of phenomena is movement.
So it is movement which created the various forms of
matter and energy. The Greek word from which the word
'dialectical' is derived means 'in movement'. We see that the
last word of the contemporary sciences upholds the dialectical
way of thought and condemns to death the former static ways
of thinking. This new conception is leading to a great
transformation of the existing sciences which are based on
static, undialectical ways of thought. This great revolution is
approaching rapidly and will lead to the solution of all the
Chapter VII
MAN AT WAR WITH HIMSELF
AFTER this brief study of dialectics, let us return to man,
since man is the measure of all things. We have already seen
that the highest form of food value is supplied by trees and
that the highest form of animal evolution is man. Now we will
apply the method of dialectics and study certain correlations
between the physiology of trees and the physiology of man.
We came to the conclusion that the life of vegetation in
general and of trees in particular represents the natural forces
and laws themselves, the organisms of trees and of vegetation
being in complete accord with the natural forces and laws and
forming a harmonious part of nature. Now let us examine
Homo Sapiens as he is at present. In what measure is he
inharmony with the natural laws of his environment? The
physiological examination of the human organism shows us
that one part of the human organism is in complete accord
with the natural forces and laws, like the physiology and life
of the vegetation of the earth. This part of the human organism
is the organo-vegetative system. We know from physiology
that the organo-vegetative system of man governs and directs
all the automatic reflex functions of the organism, such as the
pulsation of the blood, the beating of the heart and the
breathing of the lungs. All these physiological functions are
independent of our will, they are involuntary reflex functions
of the human organism which always without exception act in
harmony with the natural laws. So this part of the organism,
like the vegetation and trees of the earth, lives in optimal
adaptation to the natural forces. But if we examine the other
part of the human organism, the so-called cerebro-spinal
system, which directs our voluntary acts, our thoughts and
conscious actions, then we find that it does not function at all
in harmony with the natural laws and forces. The source of all
our bad actions, for instance, is the cerebro-spinal system, and
if we have inharmonious thoughts, the source of them is
always the cerebro-spinal system. Inharmonious thoughts
influence the glandular activities of the organism, causing the
glands to secrete an internal poison which greatly lowers and
attacks the vitality of the organism. We will consider this
question in further detail later on.
Likewise when we deviate from our proper diet, it is the
cerebro-spinal system which is the source of the deviation. If
we think with hate of other people it is always the cerebrospinal system which is the source of the evil. The heart which
beats, the lungs which breathe and the blood which circulates,
in other words, the organo-vegetative system, never wish any
harm either to themselves or others. So we can see that the
Chapter VIII
LIFE AND THE ENERGIES OF THE COSMOS
WE have hitherto examined the laws of the evolution of
vegetable, animal and human life, concentrating particularly
on the human phenomena of our planet. We should not be
faithful to the principle of the unity of space and to the
dialectical method, if we did not now examine cosmic space
and its phenomena, and the metabolism of the cosmic energies
in cosmic space, for cosmic space is the environment of our
planet. Our planet constantly plunges in cosmic space,
constantly absorbs its energies and also transmits them. The
so-called cosmic radiations or cosmic rays are now very much
in fashion. They are very often mentioned, but seldom is there
any real knowledge of them. We are indebted to journalists for
the false conception of them prevailing.
Before we examine the cosmic energies, we must deal
with the essential problems of cosmology, with the
correlations of matter, force and radiations. As mentioned
already, there are two ways of looking at the world, that of the
materialist and that of the idealist. According to the
materialists matter is the basis of all phenomena of existence,
phenomena other than matter being only super-structural
phenomena, just as psychological phenomena are only
superstructures of our nervous system. In their view there is
no phenomenon whatever which does not have a material
source. The idealist on the other hand supposes the existence
of an ultimate essence which is not material essence and
which they identify with a particular idea or something
similar. They affirm that it is this non-material essence which
created matter. So matter is the superstructure and nonmaterial essence is the foundation.
The two points of view are as old as human culture itself
and their struggle persists throughout every period. In general,
the results of the contemporary sciences prove the conception
of dialectical materialism which considers moving matter as
the foundation of all phenomena. But we must understand that
it is dialectical materialism, not vulgar materialism, which is
supported. It is not matter, but moving and evolving matter,
which is the foundation of all phenomena. Certain modern
philosophers have naturally tried to interpret the results of the
sciences in such a way as to justify the idealist world
conception. For instance, Mach's so-called empirio-criticism
says that the modern sciences show that the energy of an atom
consists of movement and that the ultimate form of existence
is therefore movement. Matter thus disappears and there is
only movement. The materialist world concept consequently
loses its right to existence, according to the Machists, who by
movement of the earth round the sun causes the changes of the
various seasons. If the path of the earth round the sun were
longer, then the earthly year would also be longer; if the path
were shorter, then the year would also be shorter. So we can
see that phenomena from the point of view of earthly time are
simultaneous, while from the point of view of their moving
systems they are not simultaneous. This is the law of the
relativity of time and this universal law of relativity changes
the laws of energies, of matter and of radiations.
Let us leave our planet and go into cosmic space. On our
planet there do not exist currents of energy without existing
sources of them, but in cosmic space there exist currents of
energy whose material sources have already disappeared
millions of years ago. For instance, we have light reaching our
planet only now, while the sun or planet which emitted the
light disappeared millions of years ago.
Over short distances we find currents of energy whose
source exists simultaneously with them while in the longer
distances of boundless space, as a consequence of the
relativity of space, of energy and of time, we find currents of
energy whose source has already disappeared. We can thus see
that cosmic space is an ocean of the different energies in the
form of radiations which traverse this cosmic space, coming
from the various innumerable planets and solar systems and
nebulae, and which are permanently radiated and united in
boundless cosmic space. The sources of the cosmic energies
are always planets or suns or cosmic nebulae, and these
energies are united in cosmic space, where many special forms
of cosmic energies exist in the form of currents even when
their source, be it planet or sun, has ceased to exist or has
cooled down and no longer acts as a source of energy or no
longer possesses a special form of energy.
Not only optical energies come from the various planets.
We know that the constitution of matter, of the atom, is
electro-magnetic, so also electro-magnetic energies abound in
cosmic space. Also the cosmos has gravitative forces, for the
material of cosmic space always possesses gravitative energies
and also the thermic energies. For instance, the sun radiates
large amounts of thermic energy into space. Cosmic space is a
great dynamic unity, an infinite ocean of all the energies
which are radiated from every planet, sun and cosmic nebula,
and to them, vice versa, from cosmic space.
In the life of the universe which we call cosmic life,
planets, suns and cosmic nebulae appear and disappear, and
likewise with all the manifestations of phenomena which exist
on the planets. Planets, suns and nebulae appear and
disappear, but all cosmic energies and radiations always
remain. Energies are absorbed by cosmic space from the
appearing and disappearing suns and planets, and newly
appearing suns and planets are formed from it, but the
PART II
THE PRACTICE OF COSMOTHERAPY
Chapter IX
THE NATURAL FORCES IN TIME AND SPACE
WE will begin by reviewing the arsenal of the natural
forces at our disposal in our struggle against the various
diseases. These forces we classify according to their source.
The first source of curative force for us is the pyrosphere,
the earth. This is the internal, fiery, gaseous part of the earth
which represents a great store of the thermic energy of the
earth. We must not forget that the earth is a child of the sun,
and the pyrosphere represents a fiery mass broken away from
the mass of the sun, as we know from the theory of the origin
of our solar system. Consequently the most important source
of thermic energy for the earth is the pyrosphere. Yet it is not
only the source of thermic energy, but also of electro-magnetic
energies. In view of the preponderant size of the mass of the
pyrosphere in relation to the external cover of the earth, we
can consider the pyrosphere as the seat of the electro-magnetic
forces of the earth.
Next comes the lithosphere, the rigid stratification of the
earth. The lithosphere contains many very valuable chemical
elements which we shall use in organic form for the cure of
the organism. The lithosphere is not only important as a
source of chemical energies, but also the earth has an
important practical role in the form of clay, of mud, used as
external compresses upon the symptoms of the organism. The
lithosphere, the solid part of the earth, has the same role in
nature as the skeleton of the human organism. We shall see
later that in many diseases of the bones we use earth
compresses in the form of mud, clay, sand, etc. Practical use is
thus made of the correlation between the bones of the
organism and the lithosphere of the earth.
Next comes the hydrosphere of the earth, water in the
form of oceans, rivers, lakes and rains. The circulation of
water in nature plays the same part as the circulation of the
blood in the organism. Just as the circulation of the blood in
the organism absorbs certain materials, cleanses and
eliminates, so the circulation of water in nature likewise
absorbs chemical elements and cleanses, representing the
same metabolic processes in nature as the blood in the human
organism. Just as the human organism cannot live without the
circulation of the blood, so there would be no organic life
without the circulation of water.
The next sphere is the atmosphere. The atmosphere has
the same part in nature as the skin and the lungs of the
organism, and the interconnection between the atmosphere
and the skin and the lungs represents an important point of
contact between man and nature. Where there is life, there is
Chapter X
MEASUREMENT AND CALCULATION OF THE
NATURAL FORCES
IN the preceding chapter we referred to the different
cycles of the year. The calendar we are accustomed to is based
on a simple chronological point of view. If we wish to use the
various natural and cosmic forces for therapeutic purposes, we
need a special calendar designed from a therapeutic point of
view. Time needs to be divided from the point of view of the
various changes and modifications of the natural and cosmic
forces. Considering that the natural and cosmic forces are
changing according to the various parts of the year, a
therapeutic calendar is indispensable for our purpose, for if we
make the same application in summer as in spring the
therapeutic effect is not the same. Let us remember the
principle of Heraclitus that if we go into a river and then
afterwards into the same river, the river is not the same.
On the Synthetic Helioanthropophysiological Chart at the
end of the book you will find an ellipse with the sun as its
focus. This elliptical line represents the path of the earth round
the sun in the course of the year. You will notice that the
distance of the earth from the sun changes at every point on
the ellipse. In the same way the solar forces which reach the
earth likewise change at every point along the line. We must
not forget that every point of this elliptical line indicates a day
of the year, so the constantly changing solar forces also
change the physiological effect of the earth's atmosphere,
hydrosphere, and vegetation. From this we can see clearly the
great regulating role of the sun, how it governs the whole of
earthly nature. For this reason the physiological value,
significance and influence of the various heliotherapeutic,
hydrotherapeutic, aerotherapeutic, and dietetic applications
vary with the different points of this elliptical line which
correspond to the different days of the year. As the reader will
see, the ellipse is crossed by four lines and divided into eight
parts. This division is made on the basis of the calculation of
the changing influence of the solar radiations on our planet.
These four lines divide the elliptical path of the earth round
the sun into eight parts. The eight parts of the line of the earth
round the sun indicate eight cycles of our chronological year.
The therapeutic influence of the solar rays, and consequently
of the atmosphere, botanosphere and hydrosphere changes
according to these cycles. We call this the 'heliodynamic' line.
'Helios' means 'sun' in Greek, so this word means the dynamic
changes of the solar forces in accordance with the path of the
earth round the sun and corresponding to the various cycles of
the year. We see here the heliodynamic lines of the changing
need a long time for sleep, while those who have not got
intense accumulations of toxins need very little time for sleep.
From practical experience in different climates with thousands
of patients, it has been found that the same individual who
before treatment needed ten or eleven hours sleep every day,
needs only half that time after treatment when detoxicated,
five or six hours of sleep a day being sufficient. So we cannot
speak of time for sleeping as a fixed rigid time. We must
distinguish between detoxicated and intoxicated organisms,
and to mark this distinction we have the favourable and the
possible times. The favourable times concern detoxicated
organisms. From practical experience in different climates and
zones, it has been found that detoxicated organisms generally
follow automatically without special instructions the times for
sleeping which you see under the heading 'favourable'. And
when we examine the various parallelograms of the cosmic,
solar and terrestrial forces during the various cycles of the
year, we find that the calculations give exactly the same times
as favourable for sleeping. So it is this convergence of the
inner needs of the human organism and of the parallelogram
of the external and natural forces which are the factors which
determine the favourable times for sleeping.
Now the other possible time for sleeping marks the limits
between which we can modify the favourable times for
sleeping. In the case of very intoxicated organisms,
particularly during treatment, when the organism experiences
a strong elimination of toxins and in the case of childrenin
whom the constructive work of the organism is heavymore
sleep is required. Similarly in the case of sick old people
whose weakness demands more rest and relaxation. For all of
them the possible times are indicated, marked by the dotted
lines outside the favourable times. To go beyond these times is
necessary only on very rare occasions, only in very rare
pathological cases. In general these possible limits of time
mark the maximum limits of sleep, for if the organism sleeps
more than necessary it is just as unfavourable as if the
organism eats more than necessary. Excess of sleep instead of
refreshing and strengthening the organism leads to tiredness
and depression. So generally we should not let people go
beyond the possible limits of time marked for sleeping.
With regard to the duration of the possible times for
sleeping, we can see that the duration changes according to the
various cycles of the year. For instance, we can see that the
minimum time for sleeping is from midnight to 4 a.m. If we
examine the life of the various animals living in nature and of
nature in general in summer, then we find that there is very
intense activity owing to the intensity of the solar terrestrial
energies. For this reason the time for rest for animals and man
during the summer is minimal. But if we examine the winter
cycle of the year, we shall find that it represents a general rest
Chapter XI
TREATMENT OF LOCAL SYMPTOMS
IT should be mentioned that the calculations of the
favourable times for hydrotherapeutic and heliotherapeutic
applications, etc., in accordance with the various cycles of the
year, and also the calculations of the favourable and possible
times for sleeping and eating are only concerned with general
treatment. For determining the favourable time for local
treatment of the different organs or parts of the body we have
a different system of calculation. The times vary according to
differences in structure of different individuals, according to
the varying positions of the solar point and the general
anatomical proportions of the individual. These structural
differences are very important but not so important as the
differences we are going to study now which relate to the
functional differences of different individuals. There are no
two individuals alike, just as there are no two leaves alike in
nature. There are great structural and functional differences
between different individuals, which necessitate differences in
treatment. Similarly the various organs of the human organism
according to their special function and structure also demand
special local treatment. I am not at all in agreement with the
simplistic naturist systems which draw up certain schemes of
general treatment and wish to fit every individual and every
disease into this rigid scheme and cure them all in the same
way. This is extremely unscientific and undialectical. A
medical system which does not take into account structural
and functional differences between different individuals and
the differences between the various organs of the organism
cannot be considered as a serious medical system. I hope that
this is only an infantile malady of naturopathy which it will
grow out of.
According to the fundamental principle of dialectics, if
we wish to understand something well we must examine and
study it in its origins. It is only thus that we can properly
understand its various correlations. We must not look at it as
something rigid and fixed, but must examine its origin, seeing
what factors and forces contributed to the beginning of the
thing, what forces created it, and what sustain it. We must
regard that thing as being in the midst of correlative forces
which determine and modify it, the forces which created,
sustained and developed it. In our study of the laws of organic
life we enquired into the origin and evolution of life. When we
wish to understand individual organisms well and the laws
which govern them, and also the causes which determine the
differences between individual organisms and the differences
in the various organs of the organism itself, we must begin and
Chapter XII
THE NEW EUGENICS AND NATURAL BIRTH
CONTROL
PEOPLE pay great attention to the improvement or
perfection of the various species of domestic animals. Great
attention is paid to breeding increasingly superior horses and
dogs. There is a great specialist literature on the subject. It is
very strange that man pays the least attention to himself; much
less time and thought are devoted to the improvement of the
human race and future generations than to the improvement
and quality of animals. This is very sad, but true.
For instance, at present the time of birth of children is
entirely a matter of chance. We know that it is not indifferent
to the health of the child, whether its time of lactation
coincides with the warmest months or whether it is during the
colder months. Nor is attention paid to climate in the selection
of a favourable time for the birth of a child. Such an important
thing as the conception and birth of a child should be planned
and systematic. Then the physiological lives of the two parents
before conception and after conception should be considered.
If before the birth of the child the parents live completely in
harmony with the natural laws and do not intoxicate their
organisms, then they can leave a perfect physiological
heredity to the child. Even if the parents' physiological
inheritance is not favourable it can be improved and
counterbalanced. The complete vitality of the new-born child
depends simply on a few months and yet these very important
laws are completely ignored and no attention is paid to them.
Sexual life in common with every other function of the
organism depends on the various cycles and forces of the year.
For instance, just as a physiological activity such as sleep
follows the rhythm of the day and night, so does the process of
menstruation follow the rhythms of the month. Between the
waning and waxing of the moon and the process of
menstruation in woman there is a special correlation, for the
female organism follows the forces which are in strict
correlation with the rhythm of the moon. Naturally in the
course of our artificial civilisation man has lost all the natural
rhythms of his life. To-day we find abnormal differences in
the lengths of menstrual cycles. We do not now always find
the normal menstruation cycle of twenty-eight days, but also
have unnaturally longer and unnaturally shorter menstrual
periods, for instance, periods of twenty-seven, twenty-six and
twenty-five or twenty-nine, thirty, thirty-one and thirty-two
days. And these irregularities which are generally regarded as
natural are not natural, but are a disease. These irregularities
are the punishment for not living in accordance with the
natural cycles and this inharmony with the natural cycle is the
cause of various serious irregularities in sexual life. Now, in
these cases, the first and most important thing to be done is to
make the menstrual cycles regular by a special diet and by
living in harmony with the rhythmic cycles of the year. It is
possible in a fairly short time to normalise the menstrual
cycles. This is very important, for without the regulation of the
menstrual cycles it is not possible to calculate accurately the
fertile and sterile days of the individual, and this is very
important, for there is a possibility of calculating those days. It
is even possible to calculate the days on which there is a
hundred per cent probability of conception and those on which
there is a seventy-five per cent and fifty per cent of
probability. This calculation is also very important, for the
knowledge of these correlations gives us the possibility of
controlling and governing in accordance with our own will the
time of birth of the child. Man must become the master of his
destiny in every manifestation of life, and particularly in such
an important matter as birth and the eugenic improvement of
the human race. It is possible for us to calculate the time
which is the most favourable for the child to be born and for
lactation. And we can arrange that the conception of the child
shall take place when our organism is sufficiently perfect and
healthy, so as to leave our children a heredity of high value,
which is worth more than any inheritance of money. We can
ensure the new-born a perfect vital organism which will give
him such a capital of vitality that he will never be ill. This is
our moral duty and our biological responsibility to the human
race and to its future. This ensures that each succeeding
generation is more perfect and healthy than its predecessor. I
consider this to be a very important branch of medicine. Man
rationalises all his industrial activities, but he neglects to deal
with the improvement of his own race. We must get rid of this
contradiction.
We need to be able to calculate the sterile and fertile days
of a patient (woman) so as to be able to give precise
instructions for two cases: (1) in case the patient wishes to
have children and wishes to determine the date of birth of the
child for various practical reasons, and (2) in the case where
for certain reasons the patient does not wish to have children.
This calculation has two purposes and in both cases it
concerns the good of the new generation. There are a number
of systems for calculation of the fertile and sterile days. There
are, for instance, the systems of Ogino and Knaus. I am very
appreciative of the work of Ogino and Knaus in this field, but
as a result of experiments with many thousands of patients in
various climates and continents I have found certain practical
disadvantages in their systems. When I gave instructions to
patients in accordance with the system of Ogino I found that
the time defined by Ogino for the fertile days was too long and
Chapter XIII
EXTERNAL COSMOTHERAPY: AIR, SUN AND
WATER BATHS
WE have hitherto been concerned with the various
calculations of times of the external cosmotherapeutic
applications. We will now say something about the
applications themselves. The various heliotherapeutic and
hydro-therapeutic applications first appeared in the history of
modern natural medicine in the last century, being applied by
the German pioneers of nature cure. The chief characteristic of
these applications is that they are separate local applications
and are almost always carried out indoors in rooms and not in
the open air. These local external applications are indubitably
of great value, and an objective history of medicine would
certainly admit that from the time of Hippocrates, the father of
medicine, to the present day, medicine owes more to simple
laymen such as Priessnitz, Kneipp, or Rickli, than to official
practitioners. And we find that the early pioneers of
heliotherapy and hydro-therapy, who, when they were living,
were more or less excommunicated by official medicine, have
little by little been rehabilitated. For great truths have a
common fate. When they first appear, the official authorities
of the period say they are absurd, and do not even deserve
attention. After some years they admit that there is some truth
in the matter, but that it is not as important as is claimed.
Finally they say: 'Undoubtedly this discovery is of immense
importance, but we have always known and applied it
ourselves.' After a few more years comes the definite assertion
that the application in question is part and parcel of official
medicine. Such is the fate of great pioneers like Kneipp, Rickli
and others. If we examine the manuals of medicine used by
universities these applications occupy only a very small place
and they are attributed to much later official authorities who
servilely copied what had been established years before.
Another characteristic of official medicine is that even when it
has appropriated these values, they always remain simply and
theoretically considered as certain chapters of the manuals
which are very often mentioned but very seldom applied.
Neither hydro-therapy nor heliotherapy are really practised
very much by allopathic medicine.
I must here say something of the various local
applications. In many diseases these lead to good results in a
short time. Unfortunately the naturist systems consider one
application or a group of applications as the sole basis of
medicine and in general there is great antagonism between the
disciples of Kuhne, Schroth, Rickli, Priessnitz, Platen, etc. If
we examine the cause of these antagonisms, we find that it
without value and one must always apply both the local and
the general treatment together.
So far as external applications are concerned,
cosmotherapy has simply performed a work of synthesis.
From the various ancient therapeutic applications of the
Persians we have taken the various applications of mud
compresses. From the systems of German naturopathy we
have taken the various forms of hydrotherapy, and also vapour
baths, air baths, etc. We have grouped these on a certain
quantitative and qualitative system with reference to their
intensity and duration and we apply them in harmony with the
various optimal, favourable and possible times. We thus have
these applications in harmony with the cosmic and natural
forces. We synthesise their values and get rid of their onesidedness, at the same time putting them in a certain specific
correlation with diet (internal cosmotherapy). But
cosmotherapy has not only a synthesising and perfecting role;
it has also introduced two new synthetic applications which
are quite original: the cosmotherapeutic exercises and the
cosmovital bath. These two applications simultaneously unite
all the separate applications and administer them to the human
organism simultaneously with the dynamic, chemical, thermic,
optical and other forces. The former of these two important
applications is described and explained in Book II.
External cosmotherapy and its applications are in
completely correlative harmony with the diet (internal
cosmotherapy). These internal and external applications are
always simultaneous, complementary and correlative. The one
without the other can even have unfavourable results. For
instance, if by a very radical eliminative diet we create very
strong elimination in the organism, then provided the
eliminative organs, among which we number the skin, can
follow the accelerated and intensive rhythm which is dictated
by the eliminative forces of the diet, etc., all will be well. But
if the eliminative organs are not able to follow the rhythm
which is dictated, then the strong elimination provoked can
bring about very serious consequences in the organism. I have
observed hundreds and hundreds of accidents in the practice
of naturopaths who did not co-ordinate simultaneously the
internal chemical (dietetic) treatment with the external hydro-,
helio-, and rotherapeutic applications. In these cases a
representative of official medicine is apt to come along and
say: 'Now you can see the value of naturopathy. If the patient
had been following our treatment, he would still be alive. See
what the radical diet did; look at the result of sun bathing and
water bathing and so on.' And official medicine takes
advantage of such accidents to disparage natural medicine.
The incomplete practice of naturopathy endangers and
prejudices naturopathy. It is a prime necessity of naturopathy
that it should become really complete and precise and not be
Chapter XIV
INTERNAL COSMOTHERAPY: FOODS AS MEDICINE
DIET is an extremely important subject, and in no field is
there greater chaos. First, we shall deal with diet from the
point of view of radiations, vitamins and calories; then we
shall say something about the problem of protein and the
problem of organic minerals in foods. After that we shall deal
with juicy fruits, vegetables, cereals, milk and milk products,
dried and oleaginous fruits, etc. We shall end with the general
and particular laws of diet and shall include the various
external cosmic and natural factors, paying due regard to
various individual differences. In this way all the main
problems of dietetics will be touched on and the various
contrary theses of the different naturist systems explained,
giving the solution of these problems from the
cosmotherapeutic point of view.
RADIATIONS
VITAMIN CHART
VITAMIN A
Functions
1. Promotes tissue formation
2. Increases blood platelets
3. Promotes growth and feeling of well-being
4. Promotes appetite and digestion
5. Prevents infections, notably of eyes, tonsils, sinuses, air
passages, lungs, and gastro-intestinal tract
Results of Deficiency
1. Loss of appetite
2. Retardation of growth and development
3. Physical weakness
4. Susceptibility to disease of the eyes (night blindness)
corneal ulcers, ears (otitis media), kidneys (renal calculi)
5. Disease involving the air passages, lungs, skin, bladder,
stomach and colon
6. Influences reproduction by failure of ovulation
7. Secondary anmia
8. Excessive growth of the lymphoid tissue
9. Dullness or perversion of special senses
Results of Absence
1. Xerophthalmia (eye inflammation and ulcers)
2. Cessation of growth
3. Failure of appetite and digestion
4. Formation of pus in ears, sinuses and glands at base of
tongue, pyorrhea
5. Prevents conception by failure of ovulation
Most Reliable Sources
Whole milk, butter, cheese, egg yolk, glandular organs
(especially liver, heart, kidney and fat), thin green leafy
vegetables, yellow corn, yellow sweet potatoes, carrots and
other naturally yellow and green foods.
VITAMIN B
Functions
1. Regulating substance
2. Prevents scurvy Results of Deficiency
1. Tendency to bruise easily, producing 'black and blue' marks
on the skin
2. Loss of weight
3. Physical weakness
4. Shortness of breath
5. Rapid heart action
6. Rapid respiration
7. Tendency to hmorrhage
8. Reduced haemoglobin
9. Increase in weight of adrenals
10. Reduced secretion of adrenals
11. Decrease in weight of spleen, liver, stomach and intestines
12. Necrosis of pulp of teeth. Pyorrhea and most cases of tooth
decay are due to vitamin C deficiency
13. Friability of bones
14. Swelling and redness of gums
Functions
1. Controls calcium equilibrium and regulates mineral
metabolism
Results of Deficiency
1. Muscular weakness
2. Instability of the nervous system
3. Lack of resistance against tuberculosis and other infections
Results of Absence
1. Rickets
2. Deformation of bones
3. Tuberculosis
Most Reliable Sources
Egg yolk, whole milk, exposure of naked skin to
sunshine. Few foods contain vitamin D. Nature expects the
animal to get this vitamin from the sunshine by the short wave
length rays changing the ergosterol in the skin into vitamin D.
VITAMIN E
Functions
1. Exercises a determining role in reproduction by failure in
placental function
2. Probably concerned in the metabolism of iron; has to do
with preventing anaemia
Results of Deficiency
1. Glandular disorders
2. Tendency to anaemia
3. Rheumatic and gouty tendencies
Results of Absence
1. Sterility
2. Pancreatitis, hypertrophy of the liver, diseases of the spleen
3. Anaemia
of the organism. I will not speak now of other factors, but will
limit myself to this oneelectricity.
The rhythmic inflow and outflow, concentration and
distribution of the blood caused by the contraction and
expansion of the muscles, brings rhythmically into the blood
the positive electricity which is located on the surface of the
muscles and the negative electricity from the internal crosssection of the muscles; these act as cathodes and anodes, and
they decompose acids and salts in the blood, effecting an
electro-physiological electrolysis similar to the chemical
electrolysis of the laboratory. This physiological electrolysis
in the human organism, and chiefly in the blood, decomposes
the acids and salts in the blood itself and transforms the purely
chemical effect of the foods. This is a most important
fundamental law because biochemistry and food chemistry
must be anthropocentric; they must study the chemical
processes of the foods in the internal medium of the blood in
the centre of a series of various energies, which, on a large
scale, change the interrelations of the purely chemical
processes and factors by the dynamic correlation of countless
physiological energies in the form of diverse radiations in the
human organism. The consequences of this law will easily be
appreciated. For instance, modern food chemistry asserts that
cereals are acid-forming foods. As a chemical fact that is true.
If the chemical factor were the sole deciding factor in the
human organism, then in a few years the consumption of
cereals would cause serious illness to the consumer, especially
to those who use cereals as the basis of their food. But the
acids formed by cereals in the organism are chemically
decomposed by the physiological electrolysis of the blood,
through the internal electrical influence of the organism. So
many acid-forming foods condemned by modern food
chemistry must be exonerated, because not only the chemical
factors decide, but also the many other forces in the organism,
as, for instance, the electrical radiations in the organism. That
docs not mean that we can consume in any unlimited quantity
the acid-forming foods, and especially cereals, because the
physiological electrolysis of the blood decomposes only a
small quantity of acid in the blood, but not an unlimited
quantity. The latest physiological researches show that the
physiological electrolysis of the blood is capable of
decomposing the acids in the blood only if the acid-forming
foods comprise a certain percentage and not the entire ration
of food. There is a certain limit, and this limit in the amount of
cereals is approximated according to concrete cases and varies
between ten and twenty per cent. The electrolytic processes in
the blood, by their natural functions, decompose the acids in
the blood, but only in cases where the acid-forming foods
constitute no more than ten or twenty per cent of the total diet.
We can see that the chemical constitution of foods represents
they are not very rich foods, they are too rich, but they are
cooked and salted and mixed with other unhealthy ferments.
Now, let us see what the various naturist dieticians have
to say about milk and milk products. In the past few years,
particularly, there has been a great movement against milk and
milk products. It is said that milk and milk products are very
unhealthy foods, that they cause mucus in the organism, that
they are a very inferior form of food and that in view of their
animal origin they are dangerous to the human organism. They
are even forbidden to quite young children, who have to take
Soya Bean milk instead of cow's or goat's milk. The
conceptions about milk and milk products are really very
extreme.
Now what is the truth with regard to milk and milk
products? First, we must condemn the official dietician who
overfeeds the sick person with milk and milk products, giving
products of inferior quality and in too great amount. We must
also reject the extreme thesis of the naturists who say that milk
and milk products are unhealthy foods. The chaos in the field
of milk and milk products is due to undialectical, static ways
of thinking. The official conception thinks of a standard milk
the same at all times and in all places, but in reality such an
abstract milk does not exist. There is a great variety of milks
of different values. There is the fresh raw milk of the cows of
the Swiss mountains which live in fresh mountain air, eating
the grasses full of vitamins on the sides of the hills. The cattle
live out in the open air and have healthy organisms. This milk
is nothing else than accumulated solar energies and vitamins
of valuable grass transformed in the internal parts of the cow,
as if in a container, at the natural body temperature of the cow.
All the vitamins and radiations accumulated in the grass are
thus left intact.
If the substance from which the milk is elaborated is
superior, like the grass of the Swiss mountains, and if the
receptacle represented by the organism of the cow is perfectly
healthy, then the milk will be a vital fluid of high dietetic
value. If this is completely assimilated by the organism and
not taken in excess, it will not do any harm.
Now let us examine other forms of milk. Let us see for
instance, how we get milk in our great cities. The unfortunate
cattle are shut up in cattle sheds, they do not move freely
during the day, they have not got good fresh air like their
Swiss cousins, and they are given to eat various products in
which there are very often harmful chemicals and garbage
thrown out of the kitchen. First, the source of this milk, the
food of the cow, is in this case inferior; secondly, the
organism of the cow, owing to its unnatural life and unnatural
food, is also inferior, so naturally the milk also becomes
inferior. Then this milk of inferior quality is pasteurised and
cooked and very often put afterwards into a refrigerator where
eating raw fruits who were so excessively thin that they were a
bad advertisement for fruitarianism. They were just skin and
bone and not very attractive examples of a natural mode of
living. On the other hand I have come across vegetarians who
ate fruit, vegetables and various milk products in such a
quantity, that they represented veritable monsters. This is also
not a good recommendation for natural living. So it is
important to pay attention to the various quantities of the
various foods, for neither excessive thinness nor excessive
fatness are healthy. If the right proportions between the
various categories are observed, we shall never reach either
the one or the other extremity.
There is another myth which must be dispelled. Professor
Metchnikoff wrote that yoghourt contained a certain bacillus,
called bacillus bulgaricus, which favours longevity and
counterbalances the toxic effects of meat. Trusting in his
authority many naturists eat meat, but also at the same time
take yoghourt, being of the opinion that the bacillus
bulgaricus will put things right and balance the toxic effects of
the meat. These naturists are very numerous and the bacillus
bulgaricus has become almost a cult, particularly in France.
Once an error is introduced it gets repeated automatically.
Being unable to understand how the bacillus bulgaricus could
counteract the effects of meat, at a time when I was
experimenting with various dietetic systems, I prescribed
bacillus bulgaricus for my patients along with their meat, but I
found that the results were not at all satisfactory. So I began to
study the experiments of Professor Metchnikoff and I
established the following. Metchnikoff himself took the
bacillus every day with meat, but at the age of fifty-six or
fifty-seven he had the appearance of a very old man and he
was unhealthy. He died fairly young. So the bacillus
bulgaricus does not seem to favour longevity. Metchnikoff
wrote that he studied the whole question in Bulgaria and that
he found that the people there consumed yoghourt
systematically every day. He says he saw a strong, robust and
healthy people, and that the longevity of the Bulgarians
according to statistics was the highest in the whole world. This
was the foundation on which he based the whole theory of
bacillus bulgaricus. Finally I visited Bulgaria to study the
whole question, where I established the following facts. First,
the Bulgarians are indeed very strong and healthy and I found
incomparably more strong and healthy old people in Bulgaria
than in any other country in Europe, with the exception of
Russia. This seemed to affirm the thesis of Metchnikoff, but
unfortunately there were alternative reasons for it. First, the
Bulgarians do not consume yoghourt every day at all, but take
plain sour milk. What Metchnikoff took to be yoghourt was
plain sour milk which the Bulgarians do take every day in
large quantities. But they take it not with meat, but with
Epicurean tradition and dissociate ourselves from the pseudoEpicureans who distort the ideas of Epicurus. By a good life
they mean a sensual, denatured life against which Epicurus
spoke. On the contrary, we must seek the superior pleasures of
life which Epicurus taught.
Chapter XV
MODERN DIETETICS IN A NUTSHELL
THE optimal dietetic utilisation of the radiations,
vitamins, calories, mineral matter and other physico-chemical
properties accumulated in two hundred cosmovital foodsthe
pillars of human longevityis set out under five categories in
the charts on pages 190-198.
Category I (raw juicy fruits) is the richest in vitalising
properties. In this pure form it contains in perfect synthesis the
unified cosmovital radiations of the four elements: sun, air,
earth, water. The foods of this category are the best conservers
of perennial youth. They are the ideal food for the intellectual
and sedentary worker and ideal for everyone during warm
seasons and in warm climates.
Category II (salads and raw vegetables) complements
Category I, corresponding likewise to the liquid content of the
human organism.
Category III (cereals) consists not of eliminative, but of
building foods. They are chiefly muscle builders, while their
organic minerals contribute to the formation of the bones.
They are an excellent food, particularly for manual labourers
and sportsmen and for all in general in cold seasons and
climates. Through muscular activity they are transformed into
muscle; through inactivity they become fatty tissue; taken in
larger amounts than necessary they scarify the organism. This
category is the only one which it is permissible to use either
raw or cooked. To minimise and shorten the cooking of all
cereals they should be soaked in water before cooking.
Category IV (dried, sweet and oily fruits, milk products,
eggs) contains the most concentrated and heat-producing and
exceptionally nourishing foods. In larger amounts than
required they hinder the process of elimination and create fatty
tissue in the organism. They are excellent in cold seasons and
climates, and for hard manual labourers, in whose organisms
they are transformed into muscle fibre. Sedentary and
intellectual workers need very little of them, and much less
during warm seasons and in warm climates than in cold.
Category V (cooked vegetables) has no therapeutic value.
The foods listed in it cause no elimination, but contribute only
building elements of an inferior character, as most of them
have to be cooked. Considering that these vegetable products
are not particularly toxic, and as a compromise for persons
with unmanageable appetites it is permissible, but not
recommended, to eat them once a week. They are not so
disadvantageous to manual labourers as to sedentary and
intellectual workers. The dry legumes (pulses) should only be
All the juicy fruits may be taken as they are, or else their
juice squeezed out, according to taste.
The raw vegetables (Groups A, B, C, D) may be eaten
either each item by itself or in salad formfinely chopped or
grated and mixed with lemon juice, oil and any one condiment
from Group F.
Milk: Use the raw, unpasteurised product.
Sour (clabbered) milk: Let the fresh milk stand two or
more days till it sours naturally.
Germinated grains: Put the grain needed in a pan, cover
with water and let stand for 1, 2 or 3 days according to
temperature. The warmer the temperature, the sooner it will
germinate.
Germinated wheat paste: Pass the germinated wheat
through a food chopper.
Sun-baked germinated wheat paste: Knead the
germinated wheat paste and roll it out as thin as possible.
Place it in the sun for a whole day, exposing each side for half
the day.
Oven-baked germinated wheat paste: Knead the paste,
make into rolls of convenient size and shape, preferably not
more than 1 in. thick, put it in the oven and bake lightly.
Wholemeal bread: Use 100 per cent wholemeal flour
(preferably stone-ground). Moisten with water, knead and
place in an oven and bake lightly.
Boiled germinated grains: Use the whole germinated
grains, cooking them as conservatively as possible.
All the other cereals can be prepared in the various ways
indicated for wheat.
Eggs: The germ of the egg affects the human organism in
the same way as meat, so the germ must be extracted from the
egg before it is fit for human consumption. Eggs may be
cooked for 1-2 minutes in oil.
Curd (cottage) cheese: Let the sour milk stand for 1-2
days till it clabbers; drain off the whey; put what remains in a
Part III
COSMOTHERAPY AND THE PROBLEMS
OF SOCIETY
Chapter XVI
AGRICULTURE AND PUBLIC HEALTH
THE production of healthy fruits, vegetables and cereals is
the foundation of health and of natural medicine. If our fruits
and vegetables are deficient and unwholesome, the whole
therapy and diet are illusory. From a biological point of view
the earth is the foundation of human society, for the main
source of everything that we have in society comes from the
earth. In this chapter we shall deal with horticultural and
agricultural problems, showing the best way possible to fight
against various diseases of plants and to avoid unnatural
chemical fertilisers and sprays upon plants. This is a
fundamental problem of naturism, but it is one of the most
neglected.
Most of us to-day are suffering from various dangerous
dietetic deficiencies which cannot be remedied until the
depleted soils from which our foods come are brought into
proper mineral balance.
The alarming fact is that foodsfruits and vegetables and
grainsnow being raised on millions of acres of land no
longer contain enough of certain needed minerals and are
starving us, no matter how much of them we eat.
Realisation of the importance of minerals in food is so
new that the textbooks on nutritional dietetics contain very
little about it. Nevertheless, it is something that concerns all of
us, and the further we delve into it the more startling it
becomes. Laboratory tests prove that the fruits, the vegetables,
the grains, the eggs and even the milk and meats of to-day are
not what they were a few generations ago. (Which doubtess
explains why our forefathers thrived on a selection of fruits
that would starve us.) No man of to-day can eat enough fruits
and vegetables to supply his system with the mineral salts he
requires for perfect health, because his stomach is not big
enough to hold them. And we are running to big stomachs.
No longer does a balanced and fully nourishing diet
consist merely of so many calories or certain vitamins or a
fixed proportion of starches, proteins and carbohydrates. We
know that it must contain, in addition, something like a score
of mineral salts.
Ninety-nine per cent of the English and American peoples
are deficient in these minerals and a marked deficiency in any
one of the more important minerals actually results in disease.
Any upset of the balance, any considerable lack of one or
another element, however microscopic the body requirement
may be, and we sicken, suffer from illness and shorten our
lives. We must make soil building the basis of food building,
in order to accomplish human building.
tuberculosis.
1,000,000
,, spinal curvature.
4,000,000
are mal-nourished.
6,000,000
quite vain and useless to show that such and such an industrial
organisation can satisfy the needs of the people in New York
or London. For if we do not live in a natural environment, in
fresh air, in the sun, among plants and trees, and if we do not
eat natural foods, man will always remain sick and unhappy,
even if all his economic needs are satisfied, and even if his
standard of living is the highest and most perfect. Behind the
stone walls of our great cities and among the machines of our
great factories, despite his great material wealth, man will
always remain poor, poor in vitality and poor in harmony, and
will always be the victim of maladaptation to the natural
forces and laws. It is important that we should know the laws
of health and life. A knowledge of the technique of a healthy
and natural life is the most essential science, for as the Latin
proverb says, 'Learn first and then philosophise.' If we are sick
or dead, we cannot solve any of the problems of society by
philosophy. We must first be healthy and then we gain time,
time for living instead of for dying. If we concentrate our
energies on gaining this time, then we can solve all the other
problems of life. But health and time are the two essential
preconditions, for we can attain nothing without them. We
struggle to spread our ideas. Among those ideas must be the
idea of a natural, rational agriculture, for there cannot be a
healthy society anywhere where the fundamental occupation
of mankind is not agriculture. The fundamental profession of
man must always be agriculture, for every other industry is
simply a superstructure of agriculture. If agriculture does not
give us the fundamental materials necessary for life, then no
other industry or superstructural branch of industry can exist.
So the most urgent and essential economic problem is a
rational, natural agriculture. If this problem were solved and
the most fundamental needs of society were satisfied, then it
would be possible to rationalise and make natural by a similar
method the other spheres of production. One of the most
fundamental parts of the cosmotherapeutic programme is
therefore giving a knowledge of natural agriculture.
It is a problem of individual health and of the collective
health of society. It is also a fundamental problem of the
economy of society.
By intelligent and intensive culture of the soil and
utilisation of all the natural resources in an economical way,
the world can easily supply at least twenty times its present
population, giving health and happiness to all, without making
war on neighbouring countries.
As we see, the principles of natural medicine are clear
and logical, yet we still have the predominance of the classical
allopathic chemical medicine. Similarly, the fundamental
principles of natural agriculture are also clear and evident, yet
we still have the predominance of classical, unnatural,
chemical agriculture. Our official institutions of agriculture
cultivated it, and when even for the election of a consul it was
necessary to go to look for him in the country, working on his
estate. The reader will remember the story of Cincinnatus.
During that period Rome was the master of the whole known
world. In the simple and natural life of Latin society there was
a strong vitality which enabled the Romans to conquer the
whole known world of antiquity. If we follow history we shall
find that the natural simple life was changed in Rome. The
rich colonies in every part of the world sent all kinds of
unnatural products to the metropolis. If we read the lists of
foods at the great banquets of Lucullus we find that there were
eight hundred different foods which came from forty different
countries of the world, from North and East Africa, Asia
Minor, Persia, Arabia, Palestine, Greece. Petronius Arbiter
tells the same story of luxury in food. In the period of
Lucullus and of the Roman Csars foods were terribly
denatured and were extremely unwholesome. Instead of the
simple, natural life of their ancestors their soft descendants led
an unnatural degenerate life, in the midst of disease and
epidemics. There were no longer small owners of land, for all
the agriculturists went as soldiers in the army, going to every
part of the world to maintain order in the colonies. Instead of
the small owners appeared the large landowners with great
latifundia, worked by slaves imported from the colonies. As
Tacitus wrote of that period, 'the latifundia have destroyed
Italy'. Soon afterwards came the revolution of the imported
slaves under the leadership of Spartacus, and at the same time
the progressive degeneration of the whole population
accompanied by great political chaos. One politician fights
against another and there are constant civil wars and
revolutions. Julius Csar against Pompey, Crassus against
both. And then Augustus against Antonius. Later all the
colonies revolted against the Roman State, and one Roman
emperor after another was killed by poison or by the sword.
One tyrant succeeded another in quick rotation. The whole
Roman Empire was destroyed by new young races coming
from Asia whose life was simple, natural and healthy like that
of the early Romans. These new vital peoples overthrew Rome
and the great empire came to an end.
We can trace the gradual disappearance of the small
landowners, the disappearance of natural agriculture, the
disappearance of a natural and simple life. And with this
disappearance we find social, political and vital biological
degeneration as the logical causal consequence.
If we examine the history of Greece, of Persia, of Egypt,
and of all the great empires of human history we shall always
find the same. Human history teaches us very serious lessons.
In our present age we are the actors on the stage, so it is very
important and urgent for us to learn the lessons of history.
Chapter XVII
THE SYMBIOSIS OF MEN AND TREES
THE history of medicine follows a great elliptical path.
Medicine began with Hippocrates as an entirely natural
medicine, then with Galen medicine became entirely
denatured and has remained so until the present day. Now we
can observe a great tendency in medicine to return to
naturalness. We can say the same of agriculture. Agriculture
as a science appeared first in ancient Persia. The first and most
perfect manual of agriculture and arboriculture is certain
chapters of the Zend Avesta of Zoroaster, which catalogue
about ten thousand fruits and vegetables; telling how to grow
them, how to improve them and ennoble them by crossing and
other processes. If we examine the origin and evolution of all
our present products we shall find that the most noble and
perfect fruits, vegetables and cereals are of Persian origin. The
agriculture of Zoroaster was perfectly natural, like the
medicine of Hippocrates. According to his ideas agriculture
was a very simple, clear and precise affair. He told all who
followed his teaching to work two hours a day in the garden,
regarding this as an indispensable precondition of health. For
in gardening there is co-operation with all the forces of nature,
with the sun, with the rains, with the water, with the earth,
with the air and with plants. Gardening is co-operation
between man and nature and there is no more perfect
occupation for man, and there exists no more favourable
influence for the human organism than work in the open air, in
nature among flowers, plants and trees. And indeed the
contemporaries of Zoroaster were very strong, robust, healthy
and long-living individuals. If we examine certain laws of
Zoroaster, if we examine how he placed agriculture as the
basis of society, we shall find perhaps some strange
considerations from the standpoint of the men of the twentieth
century. For instance, the laws of Zoroaster prescribed the
following: he who has one child must plant one tree a month,
he who has two children must plant two trees a month, and he
who has ten children must plant ten trees a month and as soon
as the children themselves have grown to an age when they
can occupy themselves with arboriculture, they must
themselves multiply these trees so that, when the trees grow
old new ones are there to take their place. For according to
Zoroaster the aim of society upon the earth is to afforest the
whole earth so that the whole earth may be a great and lovely
garden of flowers, plants and fruit trees. Such is the essential
teaching of Zoroaster with regard to practical life. If we
examine this from the point of view of dialectics we must
recognise that it is not as strange as it appears at first glance,
The place to study trees and forests is where they are not
restrained and hindered by lack of water and warmth.
If there is a science of forestry it should be based on
tropical data. The tropical out-of-doors is an all-year museum,
best suited for study.
A thing is of little interest by itself. A plant should be
studied from a use-association standpoint, always in
connection with the place and with the people.
Man is fighting many troubles produced by his own
unnatural systems of cultivation. We should always work with
and not against nature.
The extinction of a rare plant is a world-wide calamity.
There is usually a good substitute at home for the things
we buy abroad. There is no reason why things from a distance
should be better than home products. The reverse is for several
reasons nearer the truth.
There is no reason why each region should not be so far
as possible self supporting.
If each region is self-supporting the whole will take care
of itself. Trade should be reciprocal between countries of
unlike capabilities. The section that buys more than it sells is
on the road to the poorhouse.
Many of our industries are obsolete; some are destructive,
some constructive and some neutral.
A forest tree can yield fruits, other foods, fibres, oils and
other products as well as wood.
A wood should never be discarded because it is hard to
work. This is usually offset by other good qualities. In time it
may not be the kind of wood, but wood of any kind.
Hardwoods are not always the slowest growers.
A weed is merely a plant out of place. The weed of to-day
may be very useful to-morrow. A weed in one place may be
useful in another location.
Tropical tree culture has hardly begun, and many species
may become extinct before it gets started.
In judging forest soil look up not down, since the
character of the vegetation which covers it is the test of its
capabilities.
If every family owned five acres of diverse tropical forest
bearing various useful products for home use, there would be
more people with a soil and tree conscience and more selfsupporting and patriotic citizens in the community.
Avocational schools are needed to show what can be
produced from a tropical soil, how to produce it and what
Chapter XVIII
CIVILISATION AND THE SIMPLE LIFE
WE have examined the fundamental occupations of
human society, agriculture and arboriculture, and afterwards
the various superstructural activities of that society, and we
have found that there is not equilibrium or order among them.
Now we must examine a little the origin of this chaos. Our
present society is generally called 'capitalist system', but it is
preferable to call it chaos, for the word 'system' implies some
sort of order. The present system is lunacy, it is not a system.
We must accordingly examine when this chaos appeared first
in embryonic form and then see how the monster grew and
grew until it finally reached its present gigantic size. If we go
back some hundreds of years we find another social system,
the so-called mediaeval feudal system. It would be untrue to
say that this feudal system was a good system, for it was
neither a just nor perfect social system, but nevertheless
compared with the present chaos we cannot say that it was
inferior. The injustice of the feudal system consisted in the
fact that certain great landowners exercised power over great
masses of peasants working on the land who had to give a
tenth of their produce to the feudal lord. This was already a
form of primitive exploitation, but not as dangerous as the
present exploitation. Why? They only had to pay a tenth of
their wheat and other produce, which was as much as the
feudal lord and his family and his servants could consume.
The exploitation was never very exaggerated, for wheat and
produce over and above what the lord could eat was of no use
at that time. But when money appeared, taxes had to be paid in
the form of money instead of in the form of produce. Then
exploitation became cruel and increasingly intolerable. While
the possibility of consumption of natural produce was limited,
the possibility of acquiring money was unlimited, and the
periodic exploitations began to become more and more
unbearable. This symptom also coincided with another
symptom. The first machines appeared in the towns. To begin
with there were primitive manufacturing workshops where
twenty, fifty or perhaps eighty workers worked together with
the new machines. These new machines permitted the owners
to buy raw materials and to transform them at once into
industrial products. And they enabled them to repeat this
operation ten or twenty times, always producing and selling
fresh industrial products.
In this way the possessors of primitive workshops could
turn over their capital ten or twenty times a year, while the
feudal lords could only use their capital once a year at the time
of the harvest. The first possessors of the first machines thus
became more and more rich in the towns; little by little the
small workshops became great factories; and little by little the
economic power passed from the feudal lords to the owners of
the factories. And parallel with this we have another process
going on. The owners of factories needed more and more men
to work in order to get profit, so it paid them to give a daily
wage in money to the labourer. As time went on the factories
needed an increasingly large number of workers. According to
mediaeval law the peasants belonged to the estate of the feudal
lord, but the owners of the factories began to demand that the
people should come into the towns to work for them. To
facilitate this, they also took political power out of the hands
of the feudal lords as well as economic power. They favoured
the development of the central power of the state, supporting
the king. They were ready to pay bigger taxes and to have a
large central army in place of the previous situation where
nearly every feudal lord had his own army. In this way
parliaments were formed in the towns and the freedom of the
serfs was voted. This marked the end of the feudal system.
But the serfs were not freed on any moral principle, but
simply so that they might come into the towns to work, and
that the feudal lords might not have the right to oppose this. In
this way little by little more and more people came into the
towns and were transformed into urban workers. Thus there
was born a new class, the class of the proletariat. The present
social system is thus based on two things, first on machines as
a means of production, and secondly on the great masses of
workers, on the proletariat. It is based upon the exploitation of
these two factors. We can see that the previous equilibrium in
the distribution of population between industry and agriculture
has been turned upside down. Previously seventy-five per cent
of the people were agriculturists, but after this process of
transformation there were only twenty-five per cent of
agriculturists and seventy-five per cent became urbanised and
became engaged in industry, commerce, machines, etc.
Such is the origin of our present chaos. Such is the cause
of all succeeding disturbances and crises. So long as man lives
in an unnatural, artificial environment where there are no fresh
air, sun or natural foods, and no quiet and freedom, man can
never know harmony and happiness. So long as there exists
the exploitation of man by man there will never be social
peace and social tranquillity. We shall always have diseases
and epidemics, revolutions and wars. For present society is not
in harmony with the natural laws, and if present society is not
in harmony with the natural laws this implies the existence of
two antagonistic forces: the force of nature, and the force of
present society. Which is stronger? Undoubtedly nature is the
foundation of society. The whole of human society is only a
little superstructure Jiving on the surface of our planet, which
planet with the solar system obeys natural and cosmic laws
and forces of universal life. And these natural and cosmic laws
in the course of endless evolution always destroy everything
which is not in harmony with them. In the same way no
individual can have health and longevity if he lives contrary to
the natural laws, but will be destroyed by disease and death.
Similarly no social system can exist for long if it is not in
harmony with the natural and cosmic laws; it is destroyed just
like the individual.
The role played by epidemics, diseases and death in the
destruction of individuals who do not obey the natural and
cosmic laws, but walk in the path of ignorance, violence, and
egotism is played in human society by revolution, wars and
crises. This will be so long as human society is based on
ignorance, egotism and violence. It is not the natural and
cosmic forces and laws which are destroyers, but individuals
and societies destroy themselves. Just as the individual
destroys himself by an inharmonious and unnatural life, so a
chaotic society destroys itself if it is not in harmony with the
natural forces and laws. It is therefore a completely natural
consequence that the great disequilibrium existent in present
society which is based on ignorance, egotism and violence
should lead us to crises, revolutions and wars. We must not be
Utopian dreamers and suppose the few idealists and pacifist
movements which exist can prevent the next world war. It is
not possible. For the thoughts represented by these few
idealists are like a little seed in the turmoil of a cyclone. The
general world armament and preparation for war will provoke
very speedily a vast world catastrophe. It will provoke it
before the constructive forces working for peace prevent it.
This great destructive work is more rapid than the constructive
work, so the approaching great catastrophe is inevitable. Yet
we must continue to work, for out of the ruins of the
catastrophe will rise a new society which must be created and
established. If this new society is based on the natural laws
and forces and works in harmony with them, then will come a
new age for humanity.
This is the sad truth about the present situation. We must
be objective and sincere; we must be realists. The law of
causality does not permit present society to live longer. This
destruction is coming in accordance with the laws of cause
and effect and cannot be avoided.
There is one very serious matter which deserves attention.
All the people with higher ideals, working for humanity in the
faith that this great catastrophe can be avoided, live in cities
and it is the cities which will be the first to be destroyed in the
coming world war. This is a great danger. The vanguard of
humanity, the true values of the human race, are in peril. A
realistic analysis of present military strategy leaves us in no
doubt that the first and strongest attacks will be made on the
great capitals and industrial centres. These will be the first to
BOOK TWO
GUIDE TO TREATMENT
Chapter I
INTRODUCTORY
1. UNITY AND DYNAMISM IN NATURE AND THE COSMOS
UNITY and movement are found in every law of nature
and the cosmos. In the perpetual change of atoms movement is
transformed into heat, light, electricity (Lavoisier, Laplace,
Rumford, Joule, Hirn, Lippmann, Einstein, etc.), and it is
certain, from the researches of Berthollet, Dumas, Berthelot,
Thomson, Becquerel, Ramsay, Rayleigh, Millikan, etc., that
bodies are simply modalities of a single simple body. Through
every degree of the scale of living beings in living nature we
find the same functions and the same organs developed to a
greater or less extent. To be is to act; everything moves;
nothing is fixed. Our bodies, agglomerations of milliards of
molecules, are continually being transformed. And they are all
being carried along by the earth in its rotation.
The earth turns about itself, takes the moon along with it
in its travels and gravitates round the sun at a speed of 34 km.
a second, while the sun itself rushes at a speed of 20 km. a
second towards the star mu () in the constellation of
Hercules. This latter star is in turn borne away into boundless
space and oscillates round other worlds which turn round yet
other worlds and bear the star upon the endless path of the
ether, in the course of eternal duration.
What, then, are "nature", a "world", a "universe"
(cosmos)?
"Nature" is the totality of the specific energies
constituting organic and inorganic life upon a planet.
A "world" is an ensemble, a "system" of heavenly bodies,
of bodies united by an attraction strong enough to keep them
at their respective distances from one another, in spite of the
action exercised upon them by other more distant stars, and an
attraction regular enough to make them gravitate round a
central star which is the "sun" of this "world".
The ensemble of all the worlds constitutes the "cosmos".
In accordance with this triple division into (i) planet
(nature), (ii) world (solar system) and (iii) cosmos (universe),
we also divide the cosmic ocean of single, original energy into
three groups, after the manifestations which each exhibits.
1. Energy of masses:
(i) Masses in movementkinetic energy;
(ii) Elastic bodies, in phasic state;
(iii) Gravitation, energy of attractive masses;
(iv) Sound, kinetic and potential.
2. Energy of molecules and atoms:
(i) Heat;
(ii) Molecular and atomic energy;
(iii) Chemical action.
3. Energy of ether:
(i) Electrical and magnetic phenomena;
(ii) Light and radiation.
This classification is naturally only made to facilitate
understanding of the cosmic, solar and terrestrial processes,
because essentially masses, atoms, ether and all their
combined energies are only different manifestations of the
same single cosmic energyeternal and infinite movement.
When this movement starts whirling round a centre, it is
transformed into ether, atoms, matter.
When it is propagated in a straight line, it forms specific
manifestations of cosmic, solar and terrestrial energy
(electricity, magnetism, light, heat, sound, etc.).
When this movement is transformed into specific vital
energies capable of creating and sustaining the different forms
of life (vegetable, animal, human, etc.) on the planetary
surfaces (where all the preconditions of life are met with), we
term these energies cosmovital radiations.
When all the necessary preconditions of life in the form
of terrestrial nature appeared on our earth, the cosmovital
radiations created terrestrial life in all its progressive specific
forms (vegetable, animal, human).
The human organism is nothing else than a single and
dynamic system of cosmovital radiations in which each cell
has its specific radiationthe totality of which constitutes the
human radiations.
The human organism is simply an apparatus of great
precision prepared in the perfect laboratory of nature. It serves
to maintain an equilibrium and harmony between the human
radiations (formed by the totality of the radiations of the cells)
and all the other forms of cosmic radiations surrounding it
(cosmic, solar, terrestrial, and human).
This harmonious equilibrium between the internal human
radiations and the external cosmic radiations is human vitality,
and its manifestation is health.
When this specific equilibrium of the radiations (vitality)
is disturbed by other external radiations unfavourable to itself,
vitality begins to diminish.
This diminution of vitality which also lessens the
resistance of the organism to unfavourable external influences
1937).
See Edmond Szkely: Medicine and Dialectics (C. W. Daniel Co. Ltd.,
Chapter II
THE COSMOVITALIST MOVEMENT
1. THE MOVEMENT'S EDUCATIONAL MISSION
COSMOTHEEAPY is not, however, only medicine. It is
before all else a steadily growing movement which through
collective education will spread a knowledge of the technique
of a healthy life through all classes of society, and will thus
make diagnostic and therapeutic medicine superfluous,
replacing them with a system of collective preventive hygiene.
The role of the medical profession will likewise be
transformed into that of providing this collective education,
and it will thus become progressively impossible for the profit
system in medicine and its commercialisation and exploitation
to continue.
This revolutionary social activity thus assures the moral
superiority of the cosmovitalist movement over other
individual movements and tendencies.
Of what, then, does the cosmovitalist movement consist?
We do not propose here to go into details, but simply to give
an analysis of the problems in the field of medicine and their
causes, and then to suggest the remedy. We chiefly wish to
stress the principal characteristic of the cosmovitalist
movement, which is its educational activity.
The movement seeks to get rid of what is bad by
strengthening what is good, and not by attacking what is bad.
Thus cosmotherapy gets rid of disease simply by
strengthening the vitality of the organism, and not by attacking
the disease. Similarly it ends ignorance by extending
education, and not by violent attacks on ignorance. It fights
egoism with altruism, not with selfishness. It gets rid of
misery by the progressive elimination of the chief individual
and social causes of misery, by giving everyone progressively
the possibility of gaining and extending individual and
collective well-being, and not by violent attack on the existing
laws of society. In short, the movement seeks to create a better
future by the constructive amelioration of the present, and not
by the destruction of the past. It brings about a peaceful inner
revolution, rebirth of the individual, with the aim of ensuring
the unlimited progressive education of man for citizenship in a
constantly improving and developing society.
2. ANALYSIS AND CRITICISM OF THE CONTEMPORARY MEDICAL
SCIENCES
mushrooms after rain, countless systems illegally or pseudolegally exploiting the ignorance of the masses. In final
analysis this state of affairs is the fault of the official medical
sciences and institutions.
This situation raises a series of urgent and important
problems, both for doctors and patients, and also for all active,
intelligent and sincere people who wish to solve these
problems and help in the work of saving humanity from the
general chaos of suffering, ignorance and egoism. The most
important problems are these:
(i) How are we to replace official medicine, a
medicine that is complicated, costly, dangerous, onesided, incapable, petrified, degenerate, commercialised
and monopolised, with a true medicine that is effective,
every-sided, natural, simplified, preventive, inexpensive,
educative, collective and freely and equally accessible to
all classes of society.
(ii) What means and what organisation must we
adopt to rescue medicine from dogmatism, commerce,
exploitation and from every species of shark and
charlatan working outside or just within the law and so
rescue medicine from the curse of legal corruption and
illegal swindling.
(iii) And lastly and most important, the problem of
how to realise the foregoing principles and spread
effective and rapid collective education in the technique
of healthy living and of true preventive medicine in
order to save the whole of humanity from chaos, from
suffering, from ignorance, from egoism, and above all
from every form of disease and from premature death.
And in their place progressively to create general
health and longevity, the first precondition of individual
happiness and collective progress.
What are the remedies for this serious state of affairs?
What is the solution of the problem?
The first remedy is scientificthe adoption of a new
simple natural and preventive medicine. This medicine we
term "cosmotherapy" and the technique of its application is
explained in the following pages. And apart from a
specifically therapeutic remedy, there is the necessity for
practising the rules of healthy and natural living at all times, in
sickness and in health. Such a way of living, in harmony with
the natural and cosmic laws, we call "cosmovitalism".
The second remedy is organisational and social. We must
create an international collective organisation for the study,
application and propagation of this simplified cosmotherapy,1
1
Chapter III
THE RHYTHMIC LIFE OF THE COSMOS
1. RHYTHMS IN THE COSMOS
WHATEVER aspect of the cosmos is considered, whether it
is the world gravitating in space or the most tenuous particle
of the atom, and whether it is a question of visible things (inert
matters, organisms) or of immaterial forces (electrical energy,
psychic force, etc.), all, in final analysis, is simply a
perpetually rhythmic movement.
In Nature, too, every propagation of forces takes place in
form of undulations, that is to say, in sinuous lines
decomposable into high and low parts which succeed one
another according to more or less rapid rhythms (light waves,
sound waves, electrical waves, radiations, rhythm of the tides,
etc.).
Terrestrial life, in its vegetable and animal aspects, has
evolved and progressed by undergoing the same alternations
of rise and fall of individuals and races in the midst of
alternating external circumstances (carboniferous period,
glacial period, seasons, etc.).
It is the same in our contemporary life. We go through the
rhythms of periods of dryness and humidity, of warm and cold
seasons, of day and night, etc.
In vegetable life, we have the budding and fall of leaves,
sleep and awakening of vegetation, sterility and fertility, etc.
Man, too, manifests particular rhythms, the most
important of them being the following:
Systole of the heart
Inhalation
Low morning temperature
Muscular contraction while
walking
Activity
Comfort
Appetite
Joy
Enthusiasm
Chapter IV
UNITY OF MAN, COSMOS AND THERAPIES
1. OUTLINE OF THE COSMOTHERAPEUTIC TREATMENT
INSTEAD of waiting seven years, renewal of all the cells of
the organism is accelerated and effected in a period of
approximately one year. In this way all the old diseased cells
are discarded and replaced by new healthy cells.
Under optimum conditions complete cure takes one
month for every ten years of life and for every ten kilograms
of weight of the patient. (For example, a person 30 years old
and weighing 50 kilograms will need 3 plus 5, i.e. 8 months.)
The treatment is divided into two phases: (i) The patient
descends to a minimal weight by means of a general
detoxication of the organism, effected by fasting and the
administration of the various cosmic, solar and terrestrial
radiations involving several cosmotherapeutic processes. (it)
The patient builds up again to his natural weight by a
regenerative reconstruction of his system by means of a
special cosmotherapeutic diet.
Complete cure is effected by the creation of a particular
equilibrium between the internal cellular vibrations of the
organism and the external cosmic radiations (internal and
external factors).
Comprehension and achievement of the cure of every
disease and the extension of the span of life by means of
cosmotherapy based on the cosmic, solar, terrestrial and
human radiations depend in every case upon the individual's
will and intelligence. Every disease is curable, but not every
patient. Through lack of will and intelligence on the part of the
patient the treatment is likely to be protracted or may even be
without results.
The most recently accumulated toxins are eliminated first.
Progressively all past toxins are eliminated until the moment
of birth is reached. The organism is then free of its own toxins.
After the elimination of the individual's toxins, it remains
to get rid of those due to heredity. As well as the individual's
toxins there are those of each preceding generation: father,
mother, grandparents, greatgrandparents, etc. There are the
illnesses (symptoms) of the past to be considered. These have
all left traces on the organism.
Official medicine cures and suppresses only the
symptomsnot the disease itself. Therefore in the course of
detoxication, nature seeks out the weakest spots of the
organism where illnesses have appeared in the past and the
patient thus relives the whole of his past medical history in the
course of the period of detoxication.
these, the results and not the causes, that classical science
fights exclusively.
The real truth is as follows:
(i) There is a single diseaseinharmony, whose
symptoms are variously manifested, depending on the extent
and mode in which natural law has been violated. This is the
law of disease.
(ii) There is a single healthharmony, which is
manifested in permanent evolution towards perfection, in
proportion as we are able to create and utilise the
preconditions of existence in harmony with the laws of nature.
(iii) Illnesses are produced by struggle between the
natural vitality of the human organism and inferior,
degenerating processes.
(iv) The symptoms of disease are without exception the
result of this battle going on in our organisms.
(v) The struggle of opposing forces is based upon the law
of incompatibility according to which different processes of an
organic nature cannot go on simultaneously in one and the
same place.
If we follow the laws of nature we render ourselves
immune to every possible infection. Illnesses are the
consequences of disobeying natural laws. If we do not upset
the natural physiological processes of our organisms with
unnatural foreign elements, no inferior processes can enter our
systems.
Even if a number of infusoria, bacteria or the bacilli of
certain epidemics penetrate the organism, they cannot find in
it the preconditions of their existence and must soon
disappear. In a clean, detoxicated organism they can have no
function. They perish in the inner vital fire of the system like
little insects in fire or fish upon dry land. Accordingly we have
complete immunity, because our vital forces, which we
previously paralysed by the struggle with inferior processes,
are set free and become able to fight with all their force
against the inferior elements which chance to have invaded
our organism.
By reforming our diet and following a way of life
designed to regenerate us, with the help of the vital elements
(sun, air, water and earth), and by exercises and conscious
breathing (see the cosmotherapeutic processes), we shall find,
even after a few months, that we no longer catch cold. The
longer the organism has been sick, the longer the process of
regeneration will take. But it can always be achieved as long
as there is life, because from the very first moment of our
natural life the vital forces of the body start to act; the reign of
life begins.
The regeneration of the system and the renewal of all the
cells are brought about by regenerative processes based on the
dissolvent and eliminating effects of the organic salts of the
Chapter V
COSMOVITAL RADIATIONS AND EXTERNAL
COSMOTHERAPY
1. THE SEVEN COSMOVITAL FORCES. COSMOTHERAPEUTIC AND
PHYSICAL EXERCISES
Chapter VI
EXTERNAL-INTERNAL COSMOTHERAPY
(Colonic Irrigation)
AT the beginning of treatment, in order to prepare the
human organism for the taking of an intestinal douche, the
patient should eat fruit juices (1 lb. at lunch and l lb. at
dinner for three days) and no other food. Later on, one day
will be sufficient to prepare the organism by fruit juices or by
fasting for half a day.
It is important when the time comes for the patient to take
the douche that he should absorb the maximum amount of
water without, however, forcing things. He should retain the
water as Jong as possible, with a maximum limit, however, of
half an hour. The quantity of water introduced varies between
two and four quarts with different patients. In general it is a
good plan to repeat the douches every five days throughout the
period of detoxicationwhatever the nature of the illness.
Method of Administration, (i) The container for the water
should be fixed six feet high so as to provide the pressure
required to make the water flow into the intestines.
(ii) If the container holds only one or two quarts, it must
be refilled.
(iii) Put some vaseline on the nozzle at the end of the tube
and mix together hot and cold water at the temperature of the
human organism.
(iv) Next, let a little water flow from the tube to get rid of
the air in it. The patient then lies down on his left side, puts
the nozzle slowly in position himself with his right hand and
then opens the tap above the nozzle.
(v) When the water has penetrated, stay on the left side
for five minutes and then pass five minutes resting on the
stomach, right side and back, in that order. In the latter
position massage the abdomen by rubbing it with the hand in a
clockwise direction. Stand up at the end of five minutes and
continue the massage for a further five minutes in that
position, making a total of ten minutes for massage.
(vi) If the patient is unable to retain the water for so long,
he should empty out a part of the contents of the intestines and
then take up again the successive positions of the body as well
as do the massages.
The Intestinal Douches are necessary: (a) at the
beginning of the treatment, to get rid of all kinds of old
fermentations of the intestines and to prevent the new
wholesome foods from being fermented by the old
accumulations;
(b) during the cure, to get rid periodically of all kinds of
toxins eliminated by the cosmotherapeutic diet and
Chapter VII
THE COSMOVITALIST CALENDAR
CALENDAR OF THE EIGHT RHYTHMIC CYCLES OF THE YEAR
(governed by the cosmic, solar, terrestrial and human radiations)
Cycle
No.
I
II
III
IV
V
VI
VII
VIII
Period
Jan. 14-Feb. 28
March 1-Apr. 13
Apr. 14-May 28
May 29-July 13
July 14-Aug. 28
Aug. 29-Oct. 13
Oct. 14-Nov. 28
Nov. 29-Jan. 13
Colour
Green
Indigo
Red SpringOrange
Yellow
Violet
Blue
White
Season
Cosmovital
Bath Chart
(see end of
volume)
Winter-Spring
Spring
Summer
Summer
Summer-Autumn
Autumn
Autumn-Winter
Winter
A
B
C
D
C
B
E
A
Chapter VIII
HARMONY WITH THE RHYTHMIC CYCLES OF THE
YEAR
1. OUTLINE OF INSTRUCTIONS TO BE GIVEN PATIENTS
THIS chapter shows how to live in harmony with the
rhythmic cycles of the year and day, governed by the cosmic,
solar and terrestrial radiations, subject to the modifications
necessitated by variation in individuals and individual states,
determined by the human radiations.
Diet
1. What to eat.
2. What amount to eat.
3. What sorts of food to eat.
4. What variety of foods to eat.
5. What combinations of foods to eat.
6. How to eat.
7. When to eat.
8. What not to eat.
9. Why not.
NOTE.See "Table of Diets" page 207.
Thermal Baths
Instructions as for Cosmovital Baths.
Internal Baths (Enemata)
1. How to take them.
2. When to take them.
3. How many of them to take.
Cosmotherapeutic Exercises
1. How to do them.
2. When to do them.
3. How many of them to do.
Physical Exercises
Instructions as for Cosmotherapeutic Exercises
Compresses at Night
1. How to apply them.
2. When to apply them.
3. How many of them to apply.
Rhythmic Breathing
See Chapter IX.
Rhythmic Sleep
See Chapter IX.
Rhythmic Sexual Life
See Chapter XII of Book I and Chapter XVI of Book II.
2. COSMOTHERAPEUTIC MEASUREMENTS AND CALCULATIONS
A
1. How to weigh patients.
2. How to measure their height.
3. How to determine their diet.
(i) Weigh the patient unclothed on a home weighingmachine and note his weight in kilograms or pounds.
(ii) Measure the patient from head to foot in bare feet, not
counting his hair, noting his height in metres and centimetres,
or feet and inches.
(iii) Look at the tables showing correlations between age,
height, weight and sex, to find the patient's natural weight
(pages 204-205).
{iv) Work out on the "Weight Normalisation Chart" (page
206) what diet corresponds to the patient's weight.
(v) From the "Dietetic Table" on page 207, determine the
daily amount, quality, proportion, variety and combination of
food in the diet.
B
1. How to count symptoms on the extremities {arm and kg).
2. How to determine the physical exercises to be done in such
cases.
(i) Ascertain the position of the symptoms on the arm or
leg.
(ii) Symptoms on the thigh (above knee) count 15
minutes, those on the leg proper (knee to ankle) 10 minutes,
those on the foot 5 minutes.
(iii) Symptoms on the arm proper (elbow to shoulder)
count 15 minutes, those on the forearm (elbow to wrist) 10
minutes, those on the hand 5 minutes.
(iv) The number of minutes marks the duration of the
physical exercises to be done out of the water on the earth.
(v) If the symptoms are on the legs and/or feet, the
exercises must be done before bathing in the morning.
(vi) If the symptoms are on the arms and/or hands, the
exercises must be done after bathing in the afternoon.
C
1. How to calculate local symptoms of the head-neck-trunk
and extremities {arms and legs).
2. How to determine what water and clay compresses to apply
for the night.
(i) Ascertain the position of the symptoms.
(ii) Before the patient goes to bed at night, put
compresses for the night on all the places where there are local
symptoms.
(iii) The compresses must only be applied on the days
when the patient experiences symptoms. On the days when
there are no symptoms, no compress must be applied.
(iv) If the symptoms are in the bones, a clay compress
must be applied for two nights and a water compress on each
third night. If the symptoms are elsewhere than in the bones, a
water compress must be applied during two nights and a clay
compress each third night.
D
1. How to measure a patient's trunk.
2. How to determine his solar point.
3. How to determine the point of his symptoms.
4. How to determine the time, number, duration, quality,
mode, etc., of his cosmovital baths.
1
(i) Place a strip of paper half an inch wide and one yard
long on a level stretch of ground and get the patient to lie
down upon the paper lengthwise.
(ii) Mark off on the paper the combined length of his
head-neck-trunk, measuring from the top of the head down to
the crutch.
(in) Cut the strip of paper at these two points and measure
the length of the piece so cut.
(iv) Divide the strip of paper into 64 equal parts marking
the 64 divisions upon the paper.
2 and 3
(i) Find the solar point of the patient (where the two 7th
cartilages meet the lowest point of the sternum) and mark this
point with the number 0 on the strip of paper held vertically in
front of the body from the top of the head to the crutch.
(ii) Number the 64 dividing lines on the strip of paper,
taking the line numbered 0 as starting point and counting plus
( + ) 1, 2, 3, etc., for each line up towards the head, and minus
( ) 1, 2, 3, etc., for each line downwards towards the crutch.
(iii) Ascertain the approximate surface covered by each
local symptom and mark its longest diameter and the centre of
this diameter.
(iv) Mark the point of the centre of this diameter on the
plus or minus line opposite it on the strip of paper held as
before, and also mark the length of this diameter on the strip
of paper, half above and half below the line representing the
centre point.
4
(i) Mark on a piece of paper the day of the month and the
geographical situation of the patient.
(ii) Turn to the Calendar on page 297 and find which
Cosmovital Bath Chart is appropriate to the date and
geographical situation at the moment and then turn to the chart
indicated (at end of volume).
(iii) Take point 0 on the strip of paper as corresponding to
point 0 (12.00. midday) on the circle of the Cosmovital Bath
Chart.
(iv) Mark on the diagram on either side of the central
point 0 the numbers at the two ends of the strip of paper, the
numbers on the paper corresponding to the numbers printed
outside the circumference of the circle.
(v) In this way the minus points on the strip of paper and
the minus points of the circle correspond, and so do the plus
points.
(vi) The total of 64 points thus marked off on the circle
represents the patient's individual arc, the part of the arc to the
left of point 0 on the circle being the minus arc, and the part to
the right of the point 0 being the plus arc.
(vii) Divide each of the two arcs into three equal parts and
mark off on each arc the second (middle) segment of each arc.
(viii) The numerals printed within the circle (sun clock)
show the true time by the sun for the date and place to which
the circle is appropriate. The second (middle) segment of the
minus arc will show the duration and time of the cosmovital
baths during the morning. The second (middle) segment of the
plus arc will show the duration and time of the cosmovital
baths during the afternoon. (NOTE: For how to calculate the
true time by the sun, see Chapter VII of this Book.
Example (1)
We will suppose that the patient has a trunk measurement
of plus 33 and minus 31, and that he comes for treatment on
May 1st, in England (N. Temperate Zone).
From the Calendar on page 297 we see that the
appropriate Cosmovital Bath Chart is 'C' (see end of volume).
Having turned to this chart, find point 0 at the top of the
circle. Then measure off plus 33 to the right of point 0 on the
scale printed outside the circumference, and minus 31 to the
left of point 0 in the same way.
From point 31 to point +33 forms the patient's individual
arc.
Next divide the minus arc (0 to 31) into three equal parts
(each will contain 10-1/3 points) and mark off the second
(middle) segment of this arc on the circumference (from
points 10-1/3 to 20-2/3). Now do the same for the plus arc
GENERAL PREVENTIVE INSTRUCTIONS FOR THE COSMOTHERAPEUTIC EXERCISES IN THE WATER AND FOR ALL THE
OPEN-AIR BATHS ALTERNATED WITH WATER AND SUN BATHS.
From the
commencement
of treatment
Day
-5
5-10
10-15
15-20
20-25
25-30
30-35
35-40
40-45
increasing as
treatment
progresses
Before
and after
midday
Permanent
throughout the
same bath
Minutes
Temperature (C.)
5
32
10
31.5
15
31
20
30.5
25
30
30
29.5
35
29
40
28.5
45
28
increasing
constant at
according to 10 C.
below
season of year
that of organism
(27 C.)
Pulse
(NORMAL RATE)
In man 60-70 per minute.
In woman 70-80 per minute.
In child 80-90 per minute.
Body Temperature
Normal for all persons in all climates and at all seasons
37 C. (98.6 F.)
Chapter IX
HARMONY WITH THE RHYTHMIC CYCLES OF
THE DAY
THE RHYTHMIC CYCLES OF THE DAY GOVERNED BY THE
COSMIC , SOLAR , TERRESTRIAL AND HUMAN RADIATIONS .
I
III
II
II
IV
I or IV
II and III
IV
I
II
III
I
III
II
IV
IV
Explanatory Notes
1. The times given in the table opposite mark the limits of
the cycles determined by the cosmic, solar and terrestrial
radiations. These limits of the favourable times are liable to
modification according to different individuals and their
different statesthe maximum variation being one-third of
the period covered by the preceding or succeeding cycle.
2. The favourable time for sleep (fourth cycle) extends
into the beginning of the first cycle and the end of the third
cycle in the following cases: (i) of persons much weakened by
diseases, (ii) of persons experiencing very strong elimination
during the first half of the cosmotherapeutic treatment, (iii) of
growing children and (iv) of old people who are shrinking. In
all these four cases the first and fourth cycles become shorter
and a much diminished activity is exhibited in them according
to the symptoms in each case and their degree.
3. The favourable times indicated for the various
activities are not the exclusive times for them, but simply the
Time: See the Activity Table for the best hours for sleep,
and the notes to the charts.
RHYTHMIC PSYCHIC CONCENTRATION AND RELAXATION
EXERCISES
Chapter X
DIET IN HARMONY WITH THE RHYTHMIC CYCLES
1. THE RHYTHMIC COSMOVITAL DIET
Cycles Foods Months
II & III
Milk and milk products
(of categories II and IV)
IV & V
Salads and vegetables
(category II)
VI & VII Juicy fruits
(category I)
VIII & I Cereals, dried and oily
fruits (categories III
&IV)
Notes
1. The foods indicated above are not the exclusive foods
for the period, but simply the foods favourable for each cycle
from the point of view of the cosmic, solar, terrestrial and
human radiations.
2. They are naturally modified, too, according to the
human radiations, that is to say, according to the vital state of
the individual.
3. The rules given on pages 199-201 (Book I) should be
followed.
4. See the Chart on pages 190-198, which groups two
hundred natural foods in accordance with their accumulated
cosmovital radiations.
5. Always heed the voice of the organism.
6. If you wish, each preceding category may be used in
place of the succeeding ones, but not vice versa. The latter can
never replace the former; e.g., you may prescribe fruits and
salad instead of the ration of cereal, dried and oily fruits, etc.,
but not cereal, dried fruits, etc., instead of fruits and salad.
7. In foods (of vegetable origin) growing below the
ground, accumulated terrestrial radiations predominate.
In foods (of vegetable origin) growing above the ground,
accumulated solar radiations predominate.
In foods growing on trees, cosmic radiations
predominate.
In maternal milk, accumulated human radiations
predominate, together with the character of the accumulated
radiations depending on the origin of the mother's food.
In animal milk, animal radiations predominate, together
with the character of the accumulated radiations depending on
the origin of the animal's food.
8. See the Table on page 208 where fifty-five different
individual diets are specified.
patient can choose one kind of juicy fruit of the first category
(I, 1), two kinds of vegetable of the second category (II, 2),
one cereal from the third category (III, 1), and one of the
varied foods of the fourth category (IV, 1) all of them at one
meal.
The cosmotherapeutic diets are exact and severe in that
they fix mathematically the limits of both quantity and quality,
but at the same time they give the maximum freedom to the
patient to choose the foods he prefers within each category.
He need not, therefore, eat what he dislikes. This diversity in
the various combinations of the hundred foods in the four
categories avoids the monotony of ordinary medical diets,
while at the same time all concessions and compromises
which might be to the detriment of good results are avoided.
3. The condiments of the fourth group (d) in category II,
are not considered as independent foods. One, two or three of
them may be mixed with the various salads without taking
their number into account when computing the allowance of
food. Never use more than three condiments in one salad.
4. At the end of the cosmotherapeutic treatment, when
complete renewal of all the cells has been achieved, that is to
say, when regeneration and rejuvenation are completed, the
physician in charge of the case should send each patient final
instructions as to the permanent diet which suits his particular
organism, so that the patient may maintain his newly acquired
health.
4. FOODS ENTIRELY PROHIBITED AND THE SUBSTITUTES
RECOMMENDED
Foods Prohibited
1. All meats
2. Fish
3. Crustacea
4. Tobacco
5. Alcohol
6. Coffee
7. Tea
8. Chocolate
9. Biscuits
10. Sugar
11. Salt
12. Vinegar
13. White Bread
14. Chemicals
15. Canned, tinned and
preserved foods
16. Medicaments
To be replaced respectively by
Oily fruits and milk products
Oily fruits and milk products
Oily fruits and milk products
Fresh oxygen
Fresh natural fruit juices
Cereal coffee with warm milk and honey
Natural herb teas with honey
and lemon juice
Honey and natural raw sugars
Biscuits made of wholemeal flour
Honey and natural raw sugars
Onion, garlic, celery, dill, etc.
Lemon and rhubarb juice
Germinated wheat, wholemeal bread
Unnecessary
Fresh foods
Natural forces (sun, air, water,
exercises, fruits, vegetables, etc.)
The patient should be told not to look for results from one
cosmic force alone, but always from the co-operative aid of all
the natural laws and forces (water, air, sun, cosmotherapeutic
exercises, breathing technique, diet, fasting, etc.) which form a
single vital dynamism. The radiant energies of the external
cosmotherapy (water, air, sun, exercises, etc.) accelerate the
work and results of the internal cosmotherapy (diet, fasting,
etc.), which in turn govern and determine the influence and
results of the external cosmotherapy. So all the different kinds
of instructions must be followed with equal precision, for
everything is necessary and nothing superfluous.
If, in spite of setting out to do this, the patient cannot for
any reason follow everything completely, he must not despair
but should do as much as he can. It is better to do a little than
nothing, for results are always obtained in proportion to the
number of the cosmotherapeutic rules observed. Periodic
failure to follow the treatment simply means a certain loss of
time, but not the complete impossibility of cure. The patient
who follows the natural laws 100% will have quicker and
more perfect results than one who only follows them 60%, but
the result always arrives proportionally sooner or later in
every case with mathematical precision.
Chapter XI
DIET IN HARMONY WITH INDIVIDUAL ORGANISM
HOW TO DETERMINE AN INDIVIDUAL DIETEXAMPLES
Chapter XII
COSMIC RADIATIONS AND EMBRYONIC
DEVELOPMENT
DIAGRAM IX
Embryochronological Chart of the Ontogenetic and Phylogenetic
Development (Virtual, Structural and Functional) of the Different Parts, Functions
and Capacities of the Organism during the Four Rhythmic Cycles (Anteconceptional, of Gestation, and Post-natal) governed by the Cosmovital (Cosmic,
Solar, Terrestrial and Human) Radiations, and for determining the Times and
Processes Favourable for the Cure of each Organ in case of Serious Chronic
Diseases, on the Basis of (1) Date of Birth, (2) Solar Point (X on Diagram IX) at
the end of this volume.
(The circle represents the cosmotherapeutic year according to the
cosmovitalist calendarDiagram I).
Explanatory Notes
THE cosmic and natural laws on which this chart is based
are the following:
(1) The most favourable (but not the exclusive)
cosmovital radiations for curing or improving an organ are
those radiations which were present during the embryonic
development of that organ.
(2) The most favourable (but not the exclusive) time for
curing an organ is the time during which the embryonic
development of that organ took place.
(3) Consequently, in order to regenerate completely the
whole organism, the patient must live in harmony with the
rhythmic cycles of the cosmovital radiations during a year,
paying special attention to the various diseased organs in the
cycles appropriate to each.
(4) In case of psychological diseases the most favourable
(but not exclusive) time for psychotherapy is the fourth cycle,
which determines the psychism (consciousness, character,
temperament, capacities, etc.) of the individual.
(5) According to the rhythmic cycles of the year with
which this fourth psychological double cycle (preconceptional and post-natal) coincides, we distinguish the
following combinations of individual types:
(6)Individual Types. See table on page following.
(7) An individual's degree of physiological and
psychological perfection depends on the following four
factors:
(i) on his ontogenetic heredity (from his ancestors),
(ii) on the favourable or unfavourable factors of his
embryonic (psychophysiological) development,
(iii) on his phylogenetic experience (his psycho
physiological qualities acquired during his individual
life and in his environment),
(iv) on his degree of knowledge and realisation of the
natural and cosmic laws.
Chapter XIII
DISEASES AND THEIR CURES
THE following diseasesphysiological and
psychologicalare the only true fundamental general
diseases. All other diseases are simply combinations derived
from them.
1. PHYSIOLOGICAL DISEASES
Disease
1. General intoxication
2. Old age
3. Weakness
4. Fatigue
5. Insomnia
6. Surplus of liquid
7. Surplus of fat
(obesity)
8. Surplus of acid
9. Surplus of inorganic
minerals
10. Fermentations and
putrefactions
11. Gases
12. Fever
13. Chill
Cure
Elimination of the toxins:
fasting, diet, etc.
Rejuvenation by a physiological and psychological
regimen and by the
cosmovital energies.
Strengthening and
reconstruction of the organism
by diet, water, air, exercises,
etc.
Rest. Physical and psychic
relaxation.
Provoking relaxation and
sleepiness; water, sun; air, and
a diet in nervous activity.
Drying the organism: fasting,
diet, sun, perspiration, etc.
Dissolution and elimination:
fasting, diet, sun, perspiration,
etc.
Absorption and elimination:
fasting, diet, water.
Demineralisation: diet, semifasting (fruit juices, water),
water, sun, exercises.
Elimination of the specific
causes, fasting, diet, water,
air, sun, etc.
Fasting, exercises, perspiration, air.
Reducing to normal temperature: breathing exercises,
water, enemata, fasting.
Raising the temperature to
normal: perspiration, sun,
exercises.
2. PSYCHOLOGICAL DISEASES
The diseases tabulated below are not physiological
diseases, but concern us nevertheless in the treatment of the
latter, because they have an unfavourable effect upon the
glandular activity of the organism and provoke secretions
which are physiologically intoxicating. They thus hinder the
physiological treatment. On the other hand favourable psychic
states aid and accelerate the results of the physiological
treatment. Below we enumerate in one column the psychic
states unfavourable to the physiological treatment and in the
opposite column the psychic states which are favourable to it.
Diseased state
1. Ignorance
2. Selfishness
3. Violence
4. Passivity
5. Pessimism
6. Fear
confidence
7. Lack of will-power
8. General nervousness
Favourable states
Wisdom
Love
Gentleness
Activity
Optimism
Courage and selfWill-power
Psychological diet in
thoughts, feelings and
actions.
9. Impatience
10. Over-and undersexuality
11. Voracity
(exaggerated
appetite)
12. Credulity
13. Scepticism
14. Dogmatism
15. Materialism
16. Mysticism
17. Fanaticism
18. One-sidedness
Patience
Natural sexual life
Perfect mastication
Cautiousness
Belief and trust
Freedom of spirit
Idealism
Realism
Tolerance
Many-sidedness
Chapter XIV
THE COSMOVITAL FORCES IN THE ORGANISM
IN this chapter we give a list of one hundred and sixtyfour cosmovitalising processes which take place in the ten
systems of an organism living for one year (eight cycles) in
harmony with the rhythmic cycles of the cosmic, solar and
terrestrial radiations. (An abbreviated list will be found on
pages 212-216 of Book I.)
It provides the answer to the question of what the
cosmovital baths (together with the cosmotherapeutic diet and
the other cosmovital activities) do within the organism.
I. In the general condition of the organism, cosmovitality:
(1) eliminates the toxins accumulated in the organism by
a bad diet;
(2) rejuvenates the organism beginning to lose its vital
force through age;
(3) assures deep, quiet and refreshing sleep in case of
chronic insomnia;
(4) strengthens the organism in case of weakness caused
by disease or the exhaustion of the physical forces;
(5) refreshes the body in case of fatigue due to an
exaggerated activity;
(6) eliminates all excess of liquid from the organism
through the urine and by perspiration;
(7) eliminates all excess of fat from the organism through
internal dissolution;
(8) reduces in case of excess weight, in a healthy manner,
without weakening the body and without disagreeable
consequences;
(9) fattens and rebuilds the body in case of thinness or
deficient diet by the creation of new muscular cells;
(10) eliminates all excess of acidity from the organism by
accelerating the external secretions;
(11) eliminates gases from the organism by respiration of
the skin, the alternation of contrary temperatures and
exercises;
(12) relieves acute and chronic pains by dissolving
accumulated morbid matters;
(13) diminishes and gets rid of fever by expulsion of
excess heat;
(14) diminishes and gets rid of the cold of chilly
organisms by provoking and increasing their internal warmth;
(15) in case of local paralysis progressively revitalises the
paralysed organs by means of the external and internal
cosmovital radiations;
Chapter XVI
SEXUAL LIFE IN HARMONY WITH THE
RHYTHMIC CYCLES
1. THE HYGIENE OF SEX
OF all the departments of human activity at the present
time, that of sexual life is the most chaotic. Ignorance of the
laws of nature, obscure traditions, stupid prejudices, and an
endless series of different combinations of ignorance and
hypocrisy have led to a state of general sexual misery, which
from many points of view is even sadder, more astonishing
and more dangerous for the human race than economic want
and suffering.
Within the limits of this short chapter we cannot deal
completely and in detail with the sexual problem, so we shall
concern ourselves only with its central physiological act
with coitus. We shall expose some of the errors commonly
made to-day in connection with this act. We shall show many
physical and psychic pathological symptoms and even
dangerous consequences result, if we do not know and do not
observe the natural laws in the performance of the sexual act.
Coitus should never take place in moments of physical or
psychic fatigue or at times of indisposition from any other
cause. Coitus at such times always occasions pathological
symptoms and has a harmful effect upon the nerve system.
Coitus should only occur when both partners are favourably
disposed, when both are in a suitable physical and psychic
condition and mutually desire its consummation.
Of the two sexual partners it is primarily the man who
must adapt himself to the erogenous zones of the woman. The
sole centre of the male erogenous zone is the penis, which is
always automatically satisfied in coitus. But this is not the
case with the woman. Her erogenous zones are distributed
over almost the whole of her body. The woman can only be
satisfied by coitus if all, or at any rate the most important of
her erogenous zones are gradually aroused up to the final
moment, the moment of ejaculation. If the man does not know
the erogenous zones of the woman or the sexual technique to
be employed for gradually arousing them, then only he will be
satisfied and the woman will remain without sexual
satisfaction. There is a difference of rhythm between the male
and female erogenous zones. The central erogenous zone of
the man is very quickly aroused. The decentralised erogenous
zones of the woman are aroused very much more slowly.
Unless the man retards his own progress towards orgasm
during coitus and takes steps to accelerate the arousing of the
erogenous zones of the woman, the difference in rhythm will
Chapter XVII
PANEUTHERAPY AND PANEUBIOTICS
COSMOTHERAPY is a system of medicine based on the
best application of the cosmic, solar and terrestrial radiations
to the human organism in health and sickness. It forms part of
a wider system of therapeuticspaneutherapywhich is the
application of all the laws and forces of Nature and all the true
cultural values of society in such a way as to harmonise all
these healing factors with the whole structure and function of
the individual.
It aims at creating the best possible environment for the
patient during the period of cure from every point of view. It
achieves this by controlling everything that enters the
organism or consciousness of the individual undergoing
treatment. And it keeps a careful watch on all the various
manifestations, both physical and psychic, leaving the same
organism during that period.
The purpose of this technique is to enable the patient to
take advantage of every source of knowledge, energy and
harmony available, and avoid all inharmonious and harmful
influences. He is thus enabled to acquire personal harmony
and retain it after the period of cure during the rest of his life.
These sources of harmony consist of every manifestation of
the natural forces (air, sun, water, vitamins, etc.) and all the
higher cultural values (masterpieces of universal literature,
philosophy, music, etc.), based on the understanding and
practice of the natural and cosmic laws as manifested in the
individual and in society.
These various therapeutic agencies therefore lead the
patient to a general reform of his life and enable him to
achieve the best forms of individual and social life in harmony
with his natural and cosmic environment.
Medicine thus becomes a new sciencepaneubiotics, the
science of the "all-good-life". Its principle is search for the
optimum in every field. The practitioner of the new medicine
will have to possess simultaneous knowledge of the natural
and social sciences, of literature, philosophy and the arts, so as
to be able to put every source of harmony at the disposal of his
patients in the course of their treatment.
Like other sciences, paneutherapy admits of logical and
systematic division. The principal branches of paneutherapy
divided on the basis of the cosmic, solar, terrestrial and human
radiations are the following:
1. Pyrosphere:
6. Atmosphere:
7. Nephosphere:
8. Stratosphere:
9. Cosmosphere:
10. Paneusphere:
Chapter XVIII
TERRESTRIAL AND COSMIC LIFE
1. THE FUNDAMENTAL NATURAL AND COSMIC LAWS
THE cosmos is governed by the cosmic laws of the
movement of radiations. When a direct radiation is changed
into a whirling radiation (atom), we have matter. When a
whirling radiation is changed into a direct radiation, we have
force. This is the rhythm of the universe. The higher rays are
finer and stronger and traverse the lower rays, which are
coarser and weaker. The lower rays of the universe are
governed by universal gravitation operating from the centres
of all planets coming into existence and disappearing, while
the higher rays are governed by universal vitality whose centre
is the cosmic ocean of the higher radiations in infinite cosmic
space, existing eternally. Individual birth is the conquest of
universal death by universal life. Individual death is the
conquest of universal life by universal death. This is the
rhythm of the universe.
Our planet is a part limited in space and time of the
infinite and eternal cosmos. Our planet is governed by natural
law and by special forms of universal cosmic law. Life on the
earth (the adaptation of organisms to their environment) has
seven primary and innumerable derivative laws.
The seven primary laws are these:
1. The law of earth (temperature).
Life on the earth can only exist between two limits of
temperature (on the surface of our earth). Extreme heat (the
interior of our earth) and extreme cold (external cosmic space)
destroy life (in man, animals and plants). A grain of wheat
planted at the temperature of life germinates. A cooked or
frozen grain of wheat will never germinate. So every organism
should preserve its life-temperature and introduce life into
itself (natural external temperature), natural internal
nourishment (raw fruits and vegetables), and not death
(cooked and artificial foods, meat, etc.).
2. The law of air (respiration).
Without oxygen, no life on the earth. Respiration is the
link between organisms and the cosmos. Where there is life
there is breath. Where there is breath there is life. The
perfection of life depends on the perfection of breathing. The
cessation of breath is the cessation of life and vice versa.
GLOSSARY
AEROTHERAPY: cure of disease by exposure to air.
ANTHROPOBIOTICS: science of human life.
ANTHROPOCENTRIC: man-centred.
ANTHROPOCOSMOTYPE: type having affinity to man and
universe.
ANTHROPOSPHERE: the sphere of man.
ANTHROPOTYPE: type having affinity to man.
AROMOTHERAPY: cure of disease by inhalation of aromas.
ART-THERAPY: cure of disease by therapeutic use of music,
sculpture, painting, literature, etc.
BOTANOSPHERE: sphere of vegetation.
BOTANOTHERAPY: cure of disease by use of plants.
CELLULOTHERAPY: cure of disease by means of fasting.
CHROMOTHERAPY: cure of disease by means of colours.
CORRELATIVE: having reciprocal or mutual relation.
COSMOBIOTICS: science of universal life.
COSMOHELIOTYPE: type having affinity to universe and man.
COSMOS: universe.
COSMOSPHERE: sphere of the universe.
COSMOTHERAPY: cure of disease by exposure to cosmic rays;
more generally, cure by cosmic and all other natural
radiations.
COSMOTYPE: type having affinity to universe.
COSMOVITAL: containing vital forces of universe.
CULTUROTHERAPY: cure of disease by application of cultural
values.
DETOXICATION: process of getting rid of poisons.
DIASTOLE: rhythmic expansion and dilatation of heart and
arteries in beating.
DYNAMISM: doctrine that all substance involves force.
DYNAMOTHERAPY: cure of disease by use of energies of
organism (muscular exercise, etc.).
ELECTROTHERAPY: treatment of disease by electricity.
EMBRYOCHRONOLOGY: science dealing with development of
parts of embryo during gestation.
EPIDERMOTHERAPY: treatment of disease by skin action.
EROGENOUS: giving rise to sexual feeling.
FLETCHERISM: practice of mastication.
FRUITARIANISM: system of diet consisting wholly of fruit.
GAME-THERAPY: therapeutic use of games and pastimes.
GEOANTHROPOTYPE: type having affinity to earth and man.