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The Power of Natural Hygiene: Honoring the Body’s Innate Wisdom

Imagine for a moment a world where we truly understand the boundless capabilities of our bodies. A world where, instead of seeking external solutions, we harness the innate healing powers within us. This is the essence of Natural Hygiene or Life Science.

Natural Hygiene is not merely an alternative approach to health. It’s a profound philosophy that emphasizes the body’s inherent ability to maintain and restore its own health. It’s about recognizing that, given the right conditions and care, our bodies can find their way back to equilibrium.

1. The Wisdom of the Body:
The cornerstone of Natural Hygiene is the belief that the body possesses an intrinsic intelligence. Just as it knows how to grow, digest, breathe, and heal a wound without conscious input from us, it knows how to combat imbalances and diseases. It is designed to thrive, and when it doesn’t, it often signals a need to return to natural practices and rhythms.

2. Prevention Over Cure:
While modern medicine often focuses on treating symptoms, Natural Hygiene emphasizes the importance of prevention. It’s about creating an environment, both internally and externally, that promotes well-being. This includes a balanced diet, ample hydration, regular exercise, proper rest, and a stress-free environment.

3. The Role of Toxemia:
Central to the Life Science approach is the understanding of toxemia, the accumulation of toxins in the body. It posits that many diseases arise from the body’s efforts to rid itself of these toxins. By identifying and removing the sources of these toxins, be it from diet, environment, or lifestyle, one can pave the way for genuine healing.

4. Nature’s Three Doctors:
Sunlight, fresh air, and pure water are often referred to as nature’s three doctors in the realm of Natural Hygiene. These elements, so fundamental yet so often overlooked, play a crucial role in maintaining and restoring health.

5. The Importance of Mental Well-being:
Physical health and mental well-being are inextricably linked. Stress, anxiety, and negative emotions can create imbalances within the body. Natural Hygiene emphasizes the importance of mental peace, positivity, and a supportive environment for holistic health.

6. The Body’s Self-Healing Mechanism:
When we cut our finger, we don’t need to consciously direct our body to heal; it does so automatically. Similarly, when given the right conditions, our body can combat more complex issues. Rest, fasting, and a return to natural practices often allow the body to reset and rejuvenate.

7. Collaboration, Not Confrontation:
Instead of waging war against diseases and pathogens, Natural Hygiene focuses on creating harmony. It’s about understanding that bacteria and viruses are a part of our ecosystem. By maintaining a balanced internal environment, we can coexist with these microorganisms in symbiotic harmony.

In embracing Natural Hygiene or Life Science, we are not just choosing an alternative health path. We are opting for a holistic lifestyle that recognizes the deep connection between us, our environment, and the natural world. It’s about returning to the basics, honoring the wisdom of our bodies, and fostering an environment where true healing can occur from the inside out.


Stay Tuned!!!

Your host and editor of Chew Digest: Michael J. Loomis

How Smart Are We?

We humans are akin to naked mole rats that recently made a quantum leap in evolution, waking up one morning to discover that they have sight. At our best, we are mostly blind to the universe we live in. At our worst we are blinded by our own lack of knowledge and skills in many areas, resulting in a grand overestimation of our own competence.

-Michael J. Loomis

An Introduction to Life Sciences

8,835 Words: Reading Time – Approximately 45-60 Minutes

Welcome to the incredible journey into the realm of Life Science—a science rooted in the very essence of life itself! Often known as Natural Hygiene or simply Hygiene, this science beckons us to explore and embrace the intrinsic conditions that nurture life.

So, what is Life Science all about?

At its core, Life Science delves deep into understanding the unique conditions that make life possible and thrive. It encompasses elements like optimal temperature, oxygen availability, essential minerals, the importance of water, and the need to steer clear of harmful substances. In a world increasingly detached from these life-giving fundamentals, Life Science calls us home—urging us to rekindle that vital connection and rejoice in the miracle of existence.

Contrary to popular belief, science is not a detached, emotionless pursuit. It’s deeply personal, directly influencing every facet of our lives. When we channel this scientific exploration inwards, we truly grasp the beauty of Life Science. Science, in its true essence, is practical and transformative. It’s not just about facts and figures, but about harnessing knowledge that elevates our lives. Anything that yields correct, beneficial results embodies the spirit of science, while that which leads us astray does not.

Life Science empowers us with principles that are pivotal to human well-being. We stand firm in our belief that a life guided by scientific understanding is the pathway to unparalleled joy and fulfillment—the life we’re destined for.

In nature, animals instinctively know how to cater to their needs, ensuring they flourish in harmony with their surroundings. This intuitive guidance is, in essence, their version of Life Science.

Humans, with our vast intellectual reservoir and emotional depth, are capable of experiencing euphoria and contentment on an unmatched scale. While we have instincts, our advanced faculties allow us to transcend them, offering potential for greater heights. However, often we find ourselves lost, straying from these instincts, muddled by societal conditioning in a world that sometimes seems devoid of rationality. Life Science beckons us to align our practices with our innate biological inclinations—to live truly and scientifically.

To heed our natural instincts is to embrace Life Science. We believe that nature, in its infinite wisdom, has gifted us with guiding instincts. Our human errors, not nature’s design, often lead us into hardship and illness.

Life Science isn’t just about intuition; it’s an intellectual pursuit. Our accumulated knowledge and understanding enable us to discern right from wrong, guiding us towards the happiness and purpose we’re meant to achieve.

In essence, Life Science encapsulates a comprehensive philosophy of life—one that touches every aspect of our existence, championing our ultimate well-being. Dive in, and discover the life-affirming magic of Life Science!

Life Science: A Philosophy of Authentic Living

When we speak of Life Science, we’re discussing a profound philosophy of life that resonates harmoniously with the undeniable truths of our existence. Its authenticity arises from a simple principle: put it to the test. If a system holds true and delivers results, it’s scientific. If not, it doesn’t align with Life Science.

From its nascent stages, Life Science has only witnessed success. What began as a budding paradigm of holistic healing has now blossomed into a comprehensive system that touches every facet of human well-being. Its effectiveness stands undeniable—Life Science simply works!

To truly grasp the essence of this healthful living science, let’s turn to the insights of a renowned Hygienic practitioner, Dr. Keki Sidwha, who has championed this philosophy in Great Britain for two decades:

“In a world brimming with scientific advancement, our understanding of health, illness, and healing remains in its infancy. We are on the cusp of a revolutionary reimagining of health. The paradigms we’ve clung to for countless generations need to shift urgently.

Natural Hygiene, synonymous with Life Science, delves into the very foundations of health, probing the conditions that sustain it in its purest form and exploring how to rejuvenate it once compromised.

Historically, Hygiene’s principles were guided by instinct, tradition, and trial-and-error. Now, with our deepening understanding of physiology and biology, these principles are more informed. A complete mastery and application of life’s laws through Hygiene would render disease a nonentity. Hygiene emerges as the art of living wisely and healthfully.

Contrary to prevailing beliefs, Natural Hygiene asserts that disease and ill-health aren’t mere strokes of fate. They aren’t governed by external randomness. Health is an outcome of purposeful, healthful living. It isn’t a commodity to be procured from a pharmacy, nor a service rendered by a doctor or a hospital. Healing, as per Natural Hygiene, is an ongoing biological process inherent within every living being.”

Dr. Sidwha’s eloquent articulation of the Hygienic philosophy is timeless. His invaluable contributions to healthful living are a testament to the core principles of Life Science.

The Essence of Life Science: Philosophy, Principles, and Practices

Life Science, at its core, seeks to illuminate the path towards an authentic, meaningful, and healthful life. Below is a succinct articulation of its foundational beliefs:

  1. Meaning and Purpose: Life Science believes life should overflow with beauty, goodness, and happiness.
  2. Inherent Goodness: It posits that humans are innately virtuous, and under the right conditions, their sublime nature shines.
  3. State of Well-being: Supreme well-being is not just desirable—it’s the natural state humans should thrive in.
  4. Path to Excellence: Achieving our greatest potential requires embracing practices that foster well-being.
  5. A Comprehensive Approach: Life Science offers a holistic path, touching every facet that influences human well-being.
  6. Nature’s Alignment: It is in sync with nature, scientifically accurate, ethically sound, and demonstrably beneficial.
  7. Body’s Autonomy: The human body is a marvel, self-regulating and self-healing, given the right conditions: fresh air, clean water, adequate rest, nourishing food, emotional balance, physical activity, and more.
  8. Natural Diet: Humans are biologically geared towards a raw, fresh diet of fruits, vegetables, nuts, and seeds consumed in their natural state.
  9. Cause of Diseases: Life Science underscores that diseases often stem from our own choices and practices. It teaches that health issues arise from imbalances and pollutants within our system, advocating for natural healing by eliminating these harmful practices.
  10. Rest and Recovery: For an ailing body, thorough rest, including fasting, provides the optimal environment for self-healing.
  11. No External Interventions: Life Science is not about external remedies. It dismisses the notion of external healing agents, emphasizing instead on biologically harmonious living.
  12. Rejection of Drugs and Treatments: The approach stands firm against drugs, medications, and treatments, viewing them as disruptive to the body’s natural processes.
  13. Sacred Body and Mind: Every individual’s body and mind are sacrosanct, deserving respect and autonomy.
  14. Inherent Rights: Life Science champions the belief that everyone has the indisputable right to a clean body, freedom of choice, and the capacity to fulfill their needs responsibly within society.

In essence, Life Science is a call to return to our roots, to honor the innate wisdom of our bodies, and to lead lives in harmony with nature’s intent. It’s a philosophy not just about surviving, but thriving.

An Inquiry Into The Philosophy, Principles, And Practices Of Life Science

Breaking Down the Concepts of Life Science Philosophy

Life Science presents a profound way of understanding human existence, interlinking moral values, health, and the intrinsic capabilities of organisms. Let’s elucidate these concepts:

  1. Innate Individual Worth:
    • Natural Goodness: Life Science posits that humans are inherently good and righteous. This aligns with findings in developmental psychology where young children exhibit empathy, understanding, and fairness.
    • Societal Perversion: The challenges of modern civilization – competition, insecurity, deception, and exploitation – distort these natural tendencies, leading some to stray from their innate goodness.
    • Yearning for Righteousness: Despite societal pressures, humans have a desire for moral standing, suggesting an inner compass that yearns for righteousness.
    • Potential in Ideal Societies: With the right societal conditions, individuals will gravitate towards their natural state of goodness and morality.
  2. Happiness & Health as a Norm:
    • Life’s Intent: Life, as envisaged by Life Science, is meant to be a delightful journey marked by happiness and optimal health.
    • Ideal Life Conditions: These are conditions in alignment with our natural evolution, where health and happiness thrive.
    • Artificial Environments: Human intellect has enabled adaptation to diverse environments, leading to artificial solutions. However, these are merely approximations and not perfect replications of natural environments.
  3. Self-Governing Organisms:
    • Self-Programming: Organisms are coded to follow a certain developmental path.
    • Self-Direction: Every organism possesses an intrinsic compass, guiding its growth and responses.
    • Self-Sufficiency: When provided with necessary resources, organisms can sustain themselves.
    • Self-Constructing: Organisms have the ability to grow and evolve based on their inherent genetic instructions.
    • Defense & Preservation: Organisms innately defend against threats and work to preserve their existence.
    • Self-Healing: The capability to heal is ingrained in organisms, reaffirming the notion that the body possesses the tools it needs to restore itself.

Life Science’s philosophy underscores the belief that humans, in their purest form, are inherently good, designed for happiness and health, and equipped with innate capabilities for self-governance and healing. This perspective not only provides a guiding light for individual living but also has implications for practitioners and society at large. Embracing this viewpoint means understanding and honoring the intrinsic value and potential of every human being.

Understanding Life Science: A Journey Through Human History

Life Science isn’t a new-age fad; it’s a journey back to our roots, offering a mode of existence that aligns with our biological and intrinsic nature. Drawing from history, let’s delve into Life Science’s core tenets and its evolution:

  1. The Pristine Era: During the dawn of humanity, people were instinctual gatherers, consuming what nature offered. This period epitomized the very essence of Life Science, a life lived harmoniously with nature and in line with our biological design.
  2. The Rise of Intellect: With the evolution of the human mind came a departure from these innate instincts. We started manipulating nature, resulting in our detachment from the biologically optimal way of life. The cost of progress was a gradual neglect of our innate healthful living practices.
  3. Dark Ages & Departure: The Medieval era further amplified this detachment. In a stark shift, life on Earth and our primal needs were suppressed in the quest for religious salvation. The rampant illnesses of this era, such as the Black Plague, were arguably not the result of contagions but the culmination of years of neglecting basic human necessities.
  4. Survival of Hygiene: Even during these trying times, the principles of Life Science or Hygiene were preserved in isolated pockets around the world. Traditions in the East and some Western communities upheld these ideals.
  5. Historical Torchbearers: Pioneers like Pythagoras not only upheld these ideals but also promoted them. The teachings of the Essenes and the lifestyle choices of historical figures like Leonardo da Vinci are testaments to the enduring appeal of Life Science.
  6. Renaissance & Rebirth: During the period of cultural revival, there was a semblance of a return to these principles, albeit subdued by the shadow of the medical establishment.
  7. Modern Resurgence: It was not until the 19th and 20th centuries, with the works of health luminaries like Dr. Isaac Jennings, Dr. Graham, and Dr. Shelton, that Life Science began to be recognized as a distinct philosophy and approach to health.

Life Science is a call to reconnect with a way of life that’s inherently designed for us. Its philosophy might seem at odds with contemporary practices, largely influenced by modern medicine and commerce-driven lifestyles. Yet, as torchbearers of this lifestyle, the hope is to ignite a renaissance of healthful living, a return to our roots that ensures both our physical and spiritual well-being.

Interpreting the Philosophy of Life Science

Life Science is not a mere discipline but a holistic philosophy that seeks to understand and harmonize every aspect of human existence. It digs deep into the core principles of life and aims to guide humanity on a path that’s in line with nature and fundamental human values.

  1. Holistic Approach to Well-being: Life Science goes far beyond dietary habits and nutritional sciences. It recognizes the interconnectedness of every facet of human life. It’s not just about what you eat; it’s about mental harmony, emotional stability, social interactions, economic standing, and even the environment you live in. In essence, Life Science presents a comprehensive approach to understanding and achieving human well-being.
  2. The Power of Natural Healing: Central to the philosophy of Life Science is the belief in the body’s inherent capability to heal itself. Nature exemplifies this with the way animals instinctively care for themselves when injured. They rest, fast, and allow their bodies to naturally recover. Similarly, humans have the potential to heal faster when we’re aligned with our natural state. Instead of external interventions, it’s about creating the right conditions for the body to do its work. Healing is seen as an internal, biological process, and any external interventions that aren’t in sync with the body’s natural state can be counterproductive.
  3. Individual Sovereignty: A foundational tenet of Life Science is the respect for individual freedom and autonomy. Every person is an independent entity, and they have the right to lead their life as per their wishes, provided it doesn’t infringe on the rights of others. While societal guidance is important, imposition or dominance over another’s choices is not aligned with this philosophy. Instead of judging or imposing, the philosophy emphasizes helping when help is sought and leading by example.

Life Science, as presented, underscores the importance of natural harmony, both within and outside. It stresses that true health and well-being are achieved when there’s a balance in all aspects of life and when individual rights and choices are respected. It’s not about dictating lifestyles but about guiding individuals toward a path that’s in tune with nature and human values.

The Power of Self-Healing

The foundation of conventional medicine has been around for over 2,500 years. Drawn from a time when understanding was veiled in mysticism, this approach often views the body as a machine, vulnerable to external invaders. Once upon a time, these were believed to be malevolent spirits or demons. As our knowledge evolved, these mystical entities transitioned into what we now recognize as germs, bacteria, and viruses.

Modern medicine frequently uses the term “cure,” a word that originally meant “care.” At its heart, medicine is seen as a healing agent, believed to act within our bodies, targeting problems and overcoming these invaders. While the mechanisms of many medicinal drugs might seem ambiguous, the core belief is that these interventions are beneficial in assisting those who are suffering.

When feeling unwell, individuals often seek out doctors, hoping to find solutions to their ailments. They are driven by a genuine desire to feel better, sometimes even fearing the worst outcomes. Regrettably, there can be instances where the vulnerability of these individuals is exploited, as they are complimented for seeking medical assistance promptly and warned about potential dire consequences of delay. Doctors often recommend a myriad of tests and medications.

The assumption is that diagnostic tests will pinpoint the underlying issue, guiding the way to the best possible treatment – be it pharmaceuticals or surgical procedures.

However, from a holistic and Natural Hygiene perspective, it’s essential to remember the body’s innate power. While some medical practices have their merits, the belief that the body has a profound capacity for self-healing is paramount. We’ll delve deeper into these concepts later. For now, it’s crucial to recognize that true healing is a natural process. While external factors can potentially disrupt this process, nothing outside the body can truly expedite it. The magic of healing comes from within us.

Understanding the Root of Health Issues

Imagine trying to create a pill to eliminate drunkenness without addressing the root cause – the individual’s drinking habit. It would be akin to treating a symptom while ignoring the underlying problem. This analogy illustrates a common approach in conventional medicine: alleviating symptoms without truly understanding or addressing their origins. Often, the solutions involve expensive surgeries or treatments when, in many cases, a simple and cost-effective change in lifestyle could address the core issue.

You’ll come to understand that every ailment or imbalance in the body has a cause. Most times, these causes are self-inflicted or stem from our actions and choices. And unless we address these root causes, the issues will re-emerge, often with increasing severity.

Mastering the science of nutrition and health means primarily:

  1. Identifying and eliminating the root causes of health issues, and
  2. Establishing the pillars of a healthy lifestyle.

These steps, fundamental as they are, hold the key to profound transformation. By the end of our discussions, you’ll grasp the essential principle of cause and effect in health and nutrition. If you truly understand that ailments arise because of specific actions or exposures, and that wellness flourishes when we prioritize healthful practices, you’ll stand head and shoulders above many in the health industry. With this knowledge, you won’t just be another voice in the crowd, but a beacon of insight in a sea of standard approaches.

True Healing: Beyond Quick Fixes

Real health isn’t about simply removing symptoms. It’s about understanding and addressing the body’s fundamental needs. For genuine healing and wellness, the body requires its basic necessities. This means discontinuing any habits or exposures that lead to illness and then ensuring that the essentials for robust health are in place. These essentials are straightforward yet profound: clean air, pure water, a balanced diet, sunshine, regular physical activity, ample rest and sleep, emotional balance, and a secure and fulfilling life, among other vital components.

Upon reflecting on traditional medical approaches, one might notice that many treatments focus more on symptoms than on underlying causes. The approach often mirrors how a mechanic might treat a car: finding which part isn’t working and attempting a fix, often without addressing the root issues. Seldom do they deeply delve into patients’ daily habits, beliefs, or lifestyles that might be at the heart of the problem.

And there’s another consideration: if healthcare professionals were solely driven by financial motives and taught everyone how to maintain perfect health, they might indeed find themselves with fewer clients. But true health and wellness should never be about keeping clients returning; it should be about empowering them with the knowledge and tools to lead their best, healthiest lives.

The Consequences of Overlooking Body Vitality

Dr. Herbert M. Shelton stands as a leading voice in the realm of Hygienic philosophy. Interestingly, despite modern advancements, the proliferation of medical knowledge, and increasing respect for medical professionals, we see an unprecedented surge in disease and discomfort. What might be the reason behind this paradox?

The crux of the matter is that drugs, while valuable in some circumstances, primarily intervene rather than rebuild. Drugs aren’t designed to generate new cells or rejuvenate body tissues. While medical professionals understand human physiology, there’s often a gap between this knowledge and the belief that medicines can miraculously heal.

So, what’s the true impact of drugs on the body?

When drugs are introduced into our system, they primarily interact with our bodily compounds and fluids. These interactions often lead to distress. The body, recognizing these foreign entities, can either react with an aggressive defense mechanism, getting stimulated, or fall into a state of suppressed function, leading to sedation or narcosis. In either case, the body is trying to shield itself from what it perceives as a threat, even if that threat is termed as “medicine.”

Here’s the catch: drugs often divert the body’s natural healing process. Symptoms, which are the body’s way of signaling its ongoing repair mechanism, might diminish or disappear when drugs are introduced. This is because the body pivots from its original healing task to prioritize dealing with the newfound threat from the drugs. When symptoms vanish, medical practitioners sometimes misinterpret this as a sign of healing or “cure.” In reality, the body now juggles its initial issues with the added task of managing the effects of the drug, which might be detrimental.

In essence, instead of aiding the healing journey, some treatments might be increasing the body’s burden, challenging its innate vitality and ability to self-heal.

The Misconceptions of Traditional Healing

It’s well-understood that illicit drugs can wreak havoc on one’s body over time, leading to physiological breakdown and compromised cognitive and moral capacities. What is less commonly acknowledged is that some prescribed drugs can induce similar deteriorative effects.

Moreover, it’s essential to recognize that not just traditional medical treatments but also alternative therapies – whether they originate from homeopaths, chiropractors, herbal doctors, osteopaths, or acupuncturists – can sometimes miss the mark. Relying on treatment methods that don’t address root causes can further weaken the body’s innate vitality and healing ability. If the core issues remain untouched and the body is subjected to treatments that drain its energy, the overall health picture can deteriorate.

Interestingly, while medical practitioners from various disciplines often attribute healing successes to their specific interventions, there’s another angle to consider. Many traditional healers across cultures and eras – even witch doctors – have recorded impressive healing rates. But it’s the Hygienic practitioners who report nearly perfect recovery outcomes. Why? Because the Hygienic approach focuses on letting the body do what it does best: heal itself.

When under care – whether medical or alternative – people tend to recover about 90% of the time. Yet, many of these recoveries are not due to the treatments themselves. They happen because of the body’s inherent self-healing mechanisms that operate even when faced with external interventions.

By aligning with the tenets of true health science as a Hygienic practitioner, one can witness nearly 100% success rates. Healing, in its most authentic form, happens when detrimental factors are removed and the conditions conducive to health are firmly established.

The Essence of True Health

Traditional thinking might have us believe that the mere absence of noticeable disease indicates health. Yet, delving deeper into the vast tapestry of human wellness, we find that a staggering number of people, nearly 99%, may have some underlying health concern despite appearing outwardly fine.

True health is a state of robust functionality. It encompasses a holistic sense of well-being, balance both internally and externally, resilience, sharpness of mind, and an overarching sense of vitality. It’s more than just being free from illness; it’s a dynamic state of physical, mental, and emotional alignment.

Dr. Herbert M. Shelton provided a profound articulation of health, asserting that it’s an embodiment of perfect growth and balanced development. In his words, health implies a harmonious interrelation among the organs and parts of an organism. It’s when each component is perfectly developed, without any part being overshadowed or excessive.

This balanced development resonates with the exquisite beauty we often admire. Authentic beauty is the outward manifestation of inner health. A well-proportioned body, where each bone and muscle is optimally formed and developed, exudes beauty. A radiant complexion indicates vibrant blood circulation, rich nourishment, and efficient removal of waste.

In essence, peak beauty reflects peak health. Any deviations – whether they manifest as fleeting beauty or a declining allure – hint at underlying health imperfections.

It’s important to acknowledge that while one can be relatively healthy, absolute health is a state of flawless body function. Any deviations, minor or major, from this state, denote a lack of complete health.

In a world where illness is more common than genuine health, those who choose the path of wellness have an imperative mission: to redefine the norm, making true health a widespread reality and disease an uncommon exception.

The Symbiosis of Beauty and Health

In today’s world, where external aesthetics are often prioritized over genuine well-being, the true essence of beauty has somewhat been obscured. Our contemporary standards tend to champion superficial measures of beauty while, at times, neglecting the foundational elements that nurture it: health and wellness.

Beauty, in its purest form, is an external manifestation of internal health. Every blush of the skin, shine in the hair, and sparkle in the eyes resonates with the vitality that lies within. When the body is in harmony with its biological needs, it naturally exudes beauty, making such individuals stand out even in our current society, where real beauty is rare.

It’s intriguing to observe that, while other species consistently display beauty in their natural state, humans, with our superior cognitive abilities, often falter. Birds with their vibrant plumage, flowers in full bloom, and majestic wildlife – nature effortlessly showcases beauty in every facet. Yet, a significant proportion of the human population, laden with poor lifestyle choices and neglect of their own biological requirements, falls short of this aesthetic ideal. The increasing prevalence of obesity is just one tangible evidence of this deviation.

However, the correlation between health and beauty provides an opportunity. By adopting a health-centric approach, one that respects the principles of Hygiene and natural living, transformations can occur. People can shed not just the excess weight but also the cloak of lethargy and poor health that dampens their true beauty. By aligning with the principles of wellness, they can reclaim their birthright of being naturally attractive.

For those in the realm of health and wellness, this offers a unique proposition. It’s not just about guiding individuals toward better health but also unveiling the innate beauty that lies dormant within them. By emphasizing the interconnectedness of health and beauty, we can inspire more people to embrace a lifestyle that celebrates both.

Optimal Health: Beyond Physicality to Wholeness

Physical health is most commonly thought of in terms of muscle tone, absence of disease, cardiovascular fitness, and other metrics. However, the true essence of health encompasses much more than physical indicators. It extends to our mental, emotional, and spiritual well-being. The fullness of function, therefore, can be seen as a comprehensive barometer that gauges not just our physical health but our holistic wellness.

Athleticism, characterized by agility, strength, and stamina, is but an outward expression of inner vitality. But more than these physical traits, true health manifests in the vibrancy of one’s spirit, the resilience of one’s mind, and the balance of one’s emotions. It’s in the spring in one’s step, the joyous lilt of laughter, the clearness of thought, and the radiance of one’s skin.

The face becomes the mirror of internal wellness. A smile, often seen as a simple curve, holds within its arc a world of well-being. The glow on the cheeks, the twinkle in the eyes, and the calm demeanor often speak louder than any medical report. While sadness, lethargy, or anxiety might not always indicate a severe health concern, they are definitely signs of imbalances that could be precursors to future health issues.

The body, in its wisdom, continuously communicates its state of well-being. A feeling of euphoria, clarity of mind, joy, and an overall sense of well-being are hallmarks of optimal health. On the flip side, feelings of fatigue, chronic stress, pessimism, and recurring ailments are the body’s signals, its distress calls urging for attention.

In a society often inundated with toxins – not just physical but also emotional and mental – stemming from bad lifestyle choices, environmental pollution, negative relationships, and mental stress, it becomes imperative to understand that every choice we make has an impact on our holistic health.

Thus, fullness of function is an integrative perspective on health. It challenges us to look beyond the superficial, to dig deeper, and to understand that true health is a symphony where the body, mind, and spirit create a harmonious melody. When one part is out of tune, the entire melody suffers. Our pursuit, therefore, should be to achieve that intricate balance where every facet of our being functions at its highest potential, leading to a life of true health, happiness, and harmony.

Perfect Health: An Attainable Ideal?

The intriguing concept of “perfect health” for humans revolves around a fundamental question: Is it feasible, especially in a world fraught with challenges ranging from environmental degradation to the consumption of processed foods and an often sedentary lifestyle?

1. The Natural Blueprint: Historically, humans lived in sync with nature. Consuming what the earth produced and staying active were inherent parts of everyday life. Our ancestors did not combat sedentary lifestyles or processed foods laden with preservatives. Like other animals, they followed an intrinsic path, an innate blueprint, which led them to their natural state of health.

2. Evolution and Its Impact: As humans evolved, their lifestyle and habits evolved too. The agrarian societies shifted to industrial ones. With urbanization and technological advancements, came conveniences and changes in lifestyles that, while bringing comforts, also brought about health challenges.

3. The Dichotomy of Technological Progress: On one hand, technology has brought significant advancements in medical science, enabling us to treat and manage numerous diseases that were once fatal. On the other hand, the technological era has introduced sedentary habits, mental stress, and environmental pollutants that challenge our health.

4. Intelligent Adaptation: While humans have the capacity to adapt, this adaptation is often reactive rather than proactive. We wait for health issues to arise and then seek solutions, rather than preventing potential health problems through a healthful lifestyle.

5. The Road to Perfect Health: Is perfect health a utopian dream or a tangible reality? Perhaps, the answer lies in a balance. Perfect health may be an aspirational goal, one that requires:

  • Awareness: Understanding the needs of our body and mind.
  • Prevention: Prioritizing health through preventive measures.
  • Intelligent Living: Using technology to aid health, not impede it. This includes leveraging technology to learn about nutrition, exercise, and mental well-being.
  • Nature Synchronization: Embracing natural foods, holistic remedies, and ensuring regular connection with nature.
  • Community Effort: Promoting healthful living as a community, supporting each other in making better choices.

While achieving perfect health in its absolute sense may seem like an ambitious goal, striving towards it can lead to substantial improvements in quality of life. After all, perfection might be a journey, not just a destination. With consistent efforts and intelligent choices, humans can inch closer to a state of health that mirrors the natural well-being observed in nature.

Life Science: A Journey Back to Basics

1. The Essence of Life Science: Life Science is not just about studying life in its various forms; it’s about understanding the fundamental principles that govern life, ensuring its sustenance and well-being. At its core, Life Science is a journey to reconnect with nature, emphasizing that health is our inherent state.

2. Nature’s Wisdom: Over countless millennia, nature has perfected the art of adaptation. Organisms, from the tiniest microbes to the largest mammals, have honed their capabilities to thrive in their specific environments. They’ve adapted not just to survive, but to flourish.

3. Observing Natural Wellness: A casual observer can see the seamless harmony in which animals live with their surroundings. Unlike humans, they don’t have processed foods, artificial environments, or sedentary habits. They live as nature intended, leading lives largely devoid of disease.

4. The Human Anomaly: Humans, with their intelligence and innovation, have in many ways distanced themselves from nature. This detachment, while bringing undeniable conveniences and advancements, has also created an environment where diseases can flourish. Instead of embracing nature and its offerings, many have become estranged from the very factors that ensure health and vitality.

5. The Life Science Perspective: Life Science brings into focus the age-old wisdom that health isn’t something to be achieved; it’s a state to be maintained. By aligning our lives with nature, by following a lifestyle grounded in our biological needs and evolutionary history, we can reclaim our inherent health.

6. Life Science: The Roots and The Journey: The origins of Life Science are as old as life itself. From ancient healers who relied on natural remedies to modern scientists who study the intricacies of the human genome, the central tenet remains unchanged: align with nature for optimal health.

7. Your Role as a Proponent: As someone immersing themselves in Life Science, your role is pivotal. It’s not just about understanding these principles but about advocating for a return to a more natural, harmonious way of living. Your journey will involve challenging modern conventions, dispelling myths, and, most importantly, setting an example for others to follow.

Life Science doesn’t bring forth novel concepts but reminds us of what we’ve always known deep down: that health, happiness, and harmony come from living in tune with nature. Your journey in this field will be both a rediscovery of ancient wisdom and a pioneering endeavor into the future of holistic health.

Dr. Isaac Jennings: A Pioneer in Life Science

Dr. Isaac Jennings was indeed a revolutionary figure in the annals of modern health science. His departure from the traditional medical practices of his time paved the way for a new understanding of health and disease, laying the groundwork for what we now understand as Natural Hygiene or Life Science.

Here’s a streamlined breakdown of Dr. Jennings’ contributions and the principles he introduced:

1. The Shift to “No-Drugging”: Dr. Jennings recognized the potential harm caused by over-prescribing medications. His innovative approach of prescribing placebos, combined with periods of fasting, produced remarkable results that baffled both his peers and his patients.

2. The Power of the Body: Dr. Jennings’ approach emphasized the body’s innate ability to heal itself when given the right conditions. By eliminating toxins from drugs and allowing the body to rest through fasting, he observed that most ailments could naturally resolve themselves.

3. A System of Natural Laws: Dr. Jennings sought to understand the mechanisms behind his patients’ recoveries. He identified several “laws” that reflected the body’s natural rhythms and responses:

  • Action and Repose: Highlighting the need for balance between activity and rest.
  • Economy: Understanding how the body conserves and uses its energy.
  • Physiological Distribution: Recognizing the body’s ability to ensure all its parts and functions receive adequate resources.
  • Stimulation: How the body responds to harmful toxins or stimuli.
  • Accommodation: The body’s adaptive measures against continuous exposure to toxins.
  • Limitation: Conserving energy for vital functions.
  • Equilibrium: The body’s capacity to restore balance once a threat has been neutralized.

4. Rethinking Disease: Instead of seeing disease as an external invasion, Dr. Jennings proposed it resulted from an internal imbalance or depletion of energy. This was a revolutionary idea at the time and shifted the focus from fighting symptoms to understanding underlying causes.

5. Legacy: Dr. Jennings’ initial observations and principles became the foundation upon which subsequent practitioners and researchers expanded. Over time, they refined and broadened the concepts, leading to the holistic approach of Natural Hygiene and Life Science we know today.

Dr. Isaac Jennings’ courage to challenge prevailing medical norms and his keen observations paved the way for a more natural, patient-centric approach to health and wellness. His work reminds us of the body’s remarkable capacity for self-healing and the importance of aligning with its natural rhythms.

Dr. Sylvester Graham: An Advocate for Preventative Health

Dr. Sylvester Graham, building on the pioneering work of Dr. Isaac Jennings, took the message of Natural Hygiene and preventative health to the masses in the early 19th century. His contribution to the health movement was not just significant but also revolutionary in many ways.

1. Early Life and Conversion: Born in a frail state of health, Graham’s personal journey towards well-being led him to extensively study anatomy, physiology, and health. Initially a Presbyterian preacher, he transitioned into becoming a fierce advocate for health.

2. Association with the Temperance Movement: Graham began his public advocacy by associating with the temperance movement, addressing the physiological harms of alcohol. His powerful oratory skills gained him a significant following.

3. Influence of the Bible Christian Church: His association with this group, which practiced vegetarianism based on biblical principles, deeply influenced Graham’s understanding of diet and health.

4. The Cholera Epidemic of 1832: This was a turning point in Graham’s career. He challenged the prevailing medical advice of the time and introduced radical ideas, such as consuming more raw fruits and advocating for natural light, fresh air, and open windows. His recommendations proved effective, as those who followed his guidelines were significantly less affected by the epidemic.

5. A Health Revolution: Post the cholera outbreak, Graham’s popularity surged. He toured extensively, lecturing on the principles of health and nutrition. His teachings were so influential that they sparked a movement. Books, magazines, health food stores, and eateries began to propagate the “Graham system” of health and nutrition.

6. The Legacy of Graham: One of the most enduring legacies of Dr. Sylvester Graham is the “Graham Cracker,” which was developed based on his dietary recommendations. While modern versions of this snack might not align precisely with Graham’s original healthy intent, the name stands as a testament to his influence.

7. Prevention Over Cure: While Dr. Jennings’ approach was centered on helping the ailing regain their health, Dr. Graham’s emphasis was on preventing illness through a proper diet and lifestyle. He was among the first to highlight the profound connection between diet, lifestyle, and health, emphasizing that prevention is better than cure.

Dr. Sylvester Graham’s emphasis on prevention, holistic living, and natural diet marked a significant departure from the prevailing health notions of his time. His work laid a strong foundation for the health and wellness movements that would follow in subsequent years.

Dr. Russell Thacker Trall and the Advancement of the Hygienic System

Dr. Russell Thacker Trall’s entrance into the health movement in the 1840s brought an added level of scientific rigor and inquiry. He was not merely content to promote health principles; he sought to provide a robust scientific foundation for them.

1. A Challenge to Conventional Medicine: Dr. Trall’s bold proclamation against the prevailing medical practices of his time reflected his unwavering belief in the Hygienic System. His challenge was daring, especially considering the medical orthodoxy of the day, and remains a testament to his commitment to natural health.

2. A Scholar and Reformer: Dr. Trall’s delivery of his lecture, “THE TRUE HEALING ART,” at the esteemed Smithsonian Institute showcased his commitment to promoting the Hygienic System on the national stage, seeking validation from the scientific community.

3. Empowering Women in Health: One of the most forward-thinking aspects of the Hygienic System was its inclusivity. The movement embraced women as equal contributors, breaking the gender barriers of the time. This progressive stance not only accelerated the spread of the movement but also allowed women to play a significant role in shaping the discourse on health and wellness.

4. Luminaries of the Time:

  • Florence Nightingale: Often considered the founder of modern nursing, her emphasis on sanitation, patient care, and a healing environment aligns with the principles of the Hygienic System.
  • Mary Gove: A pioneering health educator who spread the principles of health and hygiene, emphasizing the need for proper nutrition and lifestyle.
  • Harriet Austin: A physician and dress reformer, Austin advocated for women’s health, particularly emphasizing clothing that allowed for freedom of movement.
  • Susanna May Dodds: A proponent of the health movement who co-authored books on health and hygiene, highlighting the importance of a plant-based diet and natural living.
  • Ellen White: A founder of the Seventh Day Adventist movement, she advocated for vegetarianism, and health reform while emphasizing the importance of a balanced physical, mental, and spiritual life.
  • Louisa May Alcott: While primarily known for her literary works, Alcott’s association with the health movement, largely through her brother’s involvement as a Hygienic professional, sheds light on the broader reach of these principles.

The 1840s and subsequent decades marked a transformative period in the understanding and promotion of natural health. The Hygienic System, as championed by luminaries like Dr. Trall, broke away from conventional medical practices and paved the way for a more holistic, natural, and inclusive approach to health and wellness. The contributions of these pioneers continue to echo in modern health paradigms, reminding us of the importance of nature, balance, and preventative care.

The Rise and Decline of the Hygienic Movement

The Hygienic Movement, which once flourished as an alternative to traditional medicine, found its significance diminishing with the acceptance of the Pasteurian germ theory in the late 19th century. This shift in perspective reflected a broader societal preference for quick fixes and avoidance of personal responsibility.

  1. Shift to the Germ Theory: The acceptance of the germ theory marked a paradigm shift. By ascribing diseases to external pathogens, it allowed individuals to perceive themselves as mere victims rather than participants in their own health. This mindset minimized the significance of lifestyle choices in the maintenance of good health.
  2. Revival in the 1920s: The early 20th century saw some renewed interest in Hygiene, thanks to figures like Bernarr McFadden, Dr. Herbert M. Shelton, and others. Dr. Shelton, in particular, integrated new scientific findings with Hygienic principles, making significant contributions to its philosophy.
  3. Modern Context: While the Hygienic movement no longer holds the sway it once did, its principles continue to influence a subsection of the population. Its ideas about natural health, preventative care, and the role of lifestyle in health maintenance can be seen in various wellness trends today.
  4. The Need for Documentation: A comprehensive account of the history and development of the Hygienic Movement remains largely absent. The preservation of this knowledge is essential, as it provides insight into alternative health paradigms that might still have relevance in our modern world.

The history of the Hygienic Movement serves as a testament to the evolving nature of health beliefs and practices. While it may no longer be at the forefront of popular consciousness, its emphasis on personal responsibility, natural health, and preventive measures offers valuable lessons. As with many alternative health movements, understanding its history provides a richer understanding of the broader health landscape and the various influences shaping it.

Note from the Editor: The Question & Answer sections will always be copied according to the original text. Enjoy.

Questions & Answers – T.C. Fry

What do the words Natural, Unnatural, Normal, and Abnormal really mean?

Natural or normal is that to which we became accustomed while living in a pristine state of nature and that to which our bodies were adapted. That which is contrary to our adaptations that is, to our biological heritage, is abnormal and unnatural.

What are biological adaptations?

Biological adaptation is a term to describe the faculties an organism has developed to meet its requirements in the environment in which its growth has occurred. What is natural to an organism depends on its environmental adaptations.

Would you say carnivores are biologically adapted to meat-eating because of the structure of their teeth and other body structures?

Yes, I’d say that. Animals that live primarily upon meat have developed the tools or faculties for securing their food supply and best digesting it for their physiological needs. Animals that have claws and fangs are usually carnivores.

Are we adapting to our present environment?

Probably, but not perceptibly. A social adaptation or accommodation is not a physiological and anatomical adaptation. Biological adaptations are slow and often require hundreds of thousands of years to come about. For example, when humans started eating meat, they did not, during all their meat-eating days over a period of several thousand years, develop fangs, claws, or the concentrated hydrochloric acid solution that characterizes meat-eating animals. You need but look at Eskimos to see confirmation of this. Animals adapt very slowly to changed conditions. On the other hand, if there is a failure to adapt or the change is too quick, the danger of extinction exists.

In nature, there are checks and balances. Isn’t something like the black plague a natural check on the population?

No. In nature, there are no such things as checks and balances in that context. In normal circumstances, there are periods of famine and periods of feast. When there’s famine, death overtakes many of the organisms that are victims of the scarcity. When there’s a feast, rapid multiplication occurs. Organisms in nature live in symbiosis with each other, and a balance exists amongst them according to the food chain. For instance, if you study and witness insect hordes, you’ll learn that when they thrive on abundant vegetation, there is a corresponding increase in their predators, that is, birds and other animals that feed upon insects. When the insect population is practically wiped out, the predators decline in numbers. These are the only kinds of checks and balances that exist in nature. Nothing can exceed its possibilities.

What you call calamities cannot be in any sense referred to as natural. A plague or any sickness or disease is not natural. It happens because an organism has lived contrary to the laws or principles that apply to its life. When we contravene the laws of our existence, we will incur disease. Diseases or plagues are, in no sense, checks and balances. If humans live in pathogenic perversions, they’ll develop diseases and die amidst plenteousness.

What is your opinion of holistic health?

Those who are striving for something better than the medical system with which they’ve become disillusioned must be admired for both their perspicacity and their courage in undertaking an independent course. We Hygienists may not agree with the course or courses they’ve chosen as an alternative, but we hold they have every right to pursue it as is their bent and persuasion.

The word “holistic” derives from the word “health,” which, again, means “whole,” “complete,” or possessing fullness of function. The word “holy” also derives from the word whole or healthy, although we have lost sight of this.

What we call “holistic health” in current society is a catchall of all modalities. The term is a tautology. It’s like saying “healthy health.” But the holistic movement involves M.D., homeopath, chiropractor, osteopath, naturopath, herbalist, acupuncturist, polarity therapist, foot reflexologist, and just about anything else that attaches itself to the movement. The holistic health movement embraces anyone who wants to join it.

Hygienists who bring their philosophy with them are not accepted in the holistic movement. To be accepted into the movement, you must be of a “curing” frame of mind that is, basically, medically oriented. This movement is therapy-oriented rather than health-oriented. However, some of the practitioners in the movement, notably the naturopaths, do recognize that we must remove the causes of disease in order to establish a basis for health. Even some chiropractors are enlightened in this regard. There are, in fact, practitioners in all schools who recognize the real needs of the human organism and advise their clients of these needs.

We call ourselves wholistic. To us, this means that we embrace every facet or condition that touches upon human welfare. In the sense that we recognize that health is realized only by the length and breadth of the living regime, we’re holistic. But we do not identify with the current movement that calls itself holistic.

I think you’re wrong about all healing being self-healing. I’ve personally seen a woman who had a leg ulcer for over a year. Topical application of comfrey poultices healed it in less than ten days. How can you deny that?

I do not deny that the leg ulcer healed, and I do not deny that the comfrey poultice was the agency that precipitated the healing process of the leg ulcer. But the body is probably worse, not better, for the treatment.

What happens physiologically to cause the ulcer in the first place? Why do they sometimes persist only to heal later? What happens when the agency of toxic materials such as garlic, aloe, comfrey, or in pharmacological preparations are applied, and the ulcer is healed?

The comfrey poultice neither caused nor healed the ulcer. The body created the ulcer in the first place, just as it creates a boil, fever, pimple, or other so-called infection. The body creates these conditions as outlets for an extraordinary load of toxic materials. As long as the body is burdened with toxicity that it cannot eliminate through normal channels, it will utilize vicarious outlets, i.e., outlets other than normal. As long as the practices introduce into the body toxic materials and the sufferer’s habits are such as to cause the body to retain its own metabolic wastes, then the body will protect itself against a death-dealing situation by getting rid of its problems any way it can.

An ulcer is created in two ways. First, a lesion can be created by the body through self-autolyzation of its tissues. The body causes the self-digestion of a hole to the surface in the case of a boil or pimple. It is the body that forces toxic materials into the hole it has created to the surface. It is the body that creates the tremendous pressure necessary to keep the pus and debris near the surface in the form of a boil until drainage or expulsion occurs.

Just so it is the body that causes the ulcer in one way or another. Probably the leg ulcer was caused by the body’s collection and concentration of poisons in a given area until the cells and tissues of the area were totally destroyed. Then the body utilizes the open sore as a drainage outlet, much as a teakettle will discharge its steam through a blown hole after the hole is blown. When aloe vera, comfrey, or certain pharmaceutical preparations are applied, they do not solve the body’s problems. Herbs and drugs do not have the intelligence or power to create cells and new tissue to bridge the chasm or gulf that constitutes the ulcer or lesion.

What happens is that the poultice or drug application applied to an open sore poses a new danger. Absorption of poisons from the outside causes the body to change strategy. Where it had been exuding poisons to keep them low, the body is now absorbing poisons there. To obviate this new threat, the body closes up the dumping ground and seals it off from the outside by scarring it over.

Though the body healed the ulcer, it is now worse off than before. It is retaining the toxic material previously expelled through the open sore or ulcer. Either it must now create a new extraordinary outlet or suffer the retention of the toxic materials it previously expelled through the ulcer.

Had the ulcer sufferer fasted, the ulcer would have healed more quickly than with the application of a poultice. Moreover, the body would, under the fasting condition, be free of the input of toxic materials and toxigenesis due to enervating habits. Under this condition, it can accelerate the expulsion of toxic materials through regular channels. Once the level of toxicity has been reduced below a certain tolerance level, the body will promptly proceed to heal the ulcer. Healing takes place much more quickly under the fasting condition than any other. While fasting, the body can concentrate its energies and material resources on the healing process, thus affecting healing much more speedily.

So, the comfrey poultice did not do anything other than become a source of irritation. The body “closed up shop,” so to speak, at the ulcer site and did business elsewhere. Keep in mind that all healing is a body process and never that of drugs. And let us not mistake the drug nature of comfrey. It contains pyrrolizidine and allantoin, two quite toxic alkaloids or glycosides.

Are you telling us we’d get along better without doctors and healers? Does not nature furnish natural remedies for our problems?

I just furnished an example of the physiological modus operandi of the body under the influence of toxic materials. I had hoped that would suffice to dispel any ideas that healing can be affected by extraneous agencies.

Yes, we would be better off without physicians, miscalled doctors, and so-called healers. We do need teachers to help people see their errors concerning health. We need teachers to get them on the right biological track so they can lead healthy and happy lives. Nature never developed humans or other animals with the need for remedies in the first place, and it never created remedies in the second place. These interpretations errant humans have ascribed to disease and healing phenomena are based on illusory appearances. The only remedy for any ailment is the capacity of the body to right itself once the assault upon it has been discontinued.

Aren’t diseases caused by germs and viruses? Surely you can’t mean that millions of physicians the world over are wrong about this?

We’ll get into the depths of these matters in subsequent lessons. But the answer is no: germs do not cause disease. They can, at worst, complicate them secondarily. Bacteria are our symbiotic partners in life. Partners accommodate each other for mutual benefit. Viruses as an entitative existence are a medical myth. If diseases are caused by un-eliminated metabolic debris, which is what so-called viruses are, then the medics have a point. But we Hygienists call that metabolic debris retained wastes, not viruses. “Viruses” are nothing more than the proteinaceous debris of spent cells. Their accumulation can precipitate a healing crisis in the body. When this occurs, the body is likely to transport bacteria to the scene to aid it in cleaning up the mess, but the bacteria did not cause the problem. The habits and practices of the sufferer must be looked to as the real culprits. Once these deleterious habits and practices are discontinued, there will be no further toxic accumulations, and thus the need for disease or healing crises will cease to exist. Sickness-free health will exist thereafter.

You say that disease is abnormal. Everyone has been sick at some time or other. Haven’t you ever been sick? If everyone gets sick, wouldn’t you say getting sick is a rather normal thing?

Yes, it is undeniable that disease and sickness are normal in our society. That is one reason there’s a great need for enlightened Life Scientists to be on the scene. We can put an end to this misery.

Let us not, however, confuse what is normal in nature and what is normal in a vitiated society.

Disease is a normal body response to an abnormal toxic condition. But the toxic condition is, let us recognize, abnormal.

You talk about Life Science as a cure-all. Aspirin will cure a headache, at least for a while. Can Life Science cure a headache?

Those practices which, aggregately, we term Life Science, are, indeed, a panacea, a cure-all. Correct diet and health practices build health, not disease. Aspirin does not “cure a headache.” The problems remain as before, plus the toxic presence of the aspirin itself. Aspirin merely causes our body to paralyze or incapacitate the nervous system. Just because you remove thermometers does not alter the temperature. The fact that the body finally expels the aspirin from its domain and re-institutes the processes that give rise to another headache is an ample indication that drugs solve no problems.

Under the Life Science regime, all causes of headaches are removed. Causes of health are instituted. This is the ultimate solution to the problem of disease and suffering. When there are no causes, there can be no disease. When only the causes of health are indulged, only health can result.

-End of Question & Answers

The Profound Roots of Health, Healing, and Holiness

The concept of health, deeply rooted in the Saxon word for “whole,” carries a profound significance. It not only denotes physical wellness but also the entirety, the completeness of one’s being. The word “heal” shares this origin and underscores the journey of returning to a state of wholeness, soundness, and authenticity. “Holy,” another word from the same etymological family, symbolizes the purity and sanctity of the mind, drawing parallels between the mind’s wholesomeness and its purity.

In embracing the full depth of “health,” we envision not just the absence of illness but a state of holistic harmony. It embodies the perfect alignment of our bodily functions, robust vitality, and a mind free from any blemish or affliction. Capturing the essence beautifully, one might say health is the manifestation of “a sound mind in a sound body.”

The Quintessence of Health and Beauty

Health is the epitome of flawless growth, a symphony of wholeness where every part of the organism is in harmonious coexistence, developing in sync, neither lagging behind nor overpowering the other. This exquisite balance in our physical being paves the way for the sheer elegance and symmetry we recognize as beauty. True beauty is, in essence, a mirror of our health and wholeness.

Consider the human form at its peak: each bone meticulously shaped, serving its purpose in perfect harmony with the whole; muscles that are sculpted and proportioned, complemented by just the right amount of fat to accentuate their form. Such is the architecture of unsurpassed beauty. Add to this skin of the finest texture, infused with vibrant circulation and blood rich in nutrients and devoid of impurities, and you have the radiance of the most captivating complexion. In its purest form, the pinnacle of beauty is but an ode to the zenith of health.

The Ephemeral Nature of Beauty without Health

Beauty that is fleeting, beauty that shows signs of wear, or beauty that’s on the decline—these are all reflections of health that is compromised, diminishing, or deteriorating. They encapsulate moments that are less than ideal, marred by discomfort or pain. True beauty is intertwined with the luminescence of health and the pinnacle of well-being. Separating these ideals is challenging, if not impossible. To visualize health through the lens of the conventional is an injustice, as today’s average individual often doesn’t embody the complete harmony and robust functionality that defines genuine health.

The Epitome of Health Visualized

When we close our eyes and envision health, what emerges before us? We imagine a figure radiating perfect balance and harmony, skin that’s clear and almost translucent, allowing the vibrant hue of the blood to peek through, notably across the cheeks and fingertips. The hair shimmers, full of vitality, while the eyes sparkle, brimming with zest and a keen sense of purpose. We see lips tinted with a natural blush, always ready to break into a heartwarming smile, framed by impeccably white and even teeth. The breath of this image of health is reminiscent of a blossoming spring flower, and the overall scent is not only free from any offensiveness but subtly pleasant. Such a person exudes energy, finds joy in activity, whether it’s work or play, and possesses an infectious positivity, optimism, and an innate drive to uplift others.

This captivating portrayal of health isn’t conjured out of thin air; it arises from a life where every function operates in synchrony. Such impeccable health is the byproduct of sound genetics, a nurturing environment, and a lifestyle that resonates with the inherent nature of humans. Health is an artful blend of physical harmony, cognitive prowess, and ethical strength. It embodies a mind and nervous system as meticulously crafted as the skeletal and muscular structures. In the embodiment of perfect health, we would anticipate a balance and symmetry akin to the distinguished proportions of the Cro-Magnon rather than the modern man’s more irregular features.

Achieving Harmonious Health: An Orchestra of Perfect Function

Just as every note in a symphony is crucial to the complete melody, every organ in our body holds immense significance for our overall health. From the major systems that nurture and cleanse our bodies to the tiniest elements that might seem insignificant, all must be in harmonious sync for optimal health. As aptly put by Dr. Nichols, even “The smallest instrument out of tune brings discord into the harmony of life.”

How do we then reach this pinnacle of health? How can we ensure our body and mind’s full development, radiant vitality, and immunity from ailments? How can we guide humanity back to the robust health and vitality that was emblematic of our ancestors? How can we rekindle that fiery spirit and magnificence? To put it simply, what is the path to healing?

The journey to this zenith of health requires an understanding of our inherent nature, recognizing the innate harmony and rhythm of our body, and aligning our practices to resonate with this natural cadence. It’s not just about healing the ailments but tuning each instrument, each organ, and each function to play its part in the grand symphony of life.

The Blueprint for Optimal Health: Aligning with Nature’s Laws

For discerning individuals, the path to optimal health is clear: living in alignment with the fundamental laws of nature. Our existence is rooted in these laws, immutable principles that govern life. Crucial to our well-being, these principles are inherently embedded within our very makeup. Any guideline or practice that truly fosters human flourishing must resonate with our intrinsic nature. Any law, tradition, or moral value that doesn’t advance our holistic well-being—encompassing our physical, ethical, and intellectual dimensions—fails to align with our innate ideals of truth, purpose, and fulfillment.

Wild creatures, in their untamed habitats, exemplify this principle. Their instincts, untouched by societal influences, seamlessly guide their lives, ensuring survival and prosperity. Humanity, too, once possessed these pristine instincts. Yet, over time, layers of societal norms and cultural influences have overshadowed these instincts. What was once our natural compasses have become distorted and conditioned by external factors, leading us astray from our authentic path.

To rediscover our path to perfect health, we must seek to unmask these buried instincts, stripping away societal conditioning, and realign ourselves with the core principles of nature. Only by doing so can we truly thrive, living a life of harmony, vitality, and fulfillment.

The Path to Compromise: Straying from Instinctual Warnings Early On

Even in our modern era, it’s evident that our instincts, particularly in the young, serve as genuine indicators of what’s beneficial for us. But society’s influence begins to cloud these intuitive signals almost from the moment we come into the world. For instance, the body’s innate reaction to an individual’s first encounter with smoke is a testament to this. The body resists, instinctively warning against the harmful nature of the act. Yet societal norms often encourage overlooking these alerts. The consequence? Many end up embracing habits detrimental to their health, even when faced with risks like lung cancer. What’s more distressing is that today, even innocent infants might inadvertently breathe in these harmful fumes due to the prevalence of indoor smoking.

Similarly, our initial reactions to alcohol serve as a testament to our body’s natural defense mechanisms. A person’s first sip of beer often feels unpleasant. Wines, with their fermented aroma and taste, aren’t instantly embraced, while stronger spirits like brandy or whiskey elicit burning sensations. Yet, in a society where maturity is mistakenly linked with indulgence, many often override their body’s initial protests, pushing past natural inclinations in a bid to “fit in” or “grow up.” Consequently, individuals may unwittingly pave their way to addiction, ignoring the instinctual safeguards meant to protect their well-being.

Sacrificing Well-Being for Social Conformity

Beverages like coffee and tea, despite their jolting effects and potential disruptions to our sleep, have become staples in many cultures. Their initial off-putting aromas and tastes should serve as warnings, yet the desire to fit in often overpowers these innate signals. The brief surge of energy they offer is misconstrued as genuine vitality, leading many to depend on them daily. In the pursuit of social acceptance, people overlook the potential harm they are inflicting upon themselves, even when their body resists.

Similarly, the modern food industry often supplies us with stripped-down versions of once-wholesome foods. To make these hollowed-out products more palatable, they’re masked with additives, sugars, and artificial flavors. Though dressed up to appeal to our senses, these foods often fall short of nourishing our bodies. The true essence of what food should be—nourishing, genuine, and beneficial—is frequently lost. Seduced by convenience and artificial enhancements, many consume these foods without a second thought, unaware of the potential long-term consequences.

In our quest to fit in and meet societal standards, we’ve become adept at bypassing the natural alarms our bodies set off, seeking instant gratification over lasting well-being. This choice to sidestep our instinctual guidance can lead us, unwittingly, down a path of self-compromise and potential harm.

Reclaiming Our Innate Vitality Through Informed Choices

The antidote to misinformation and ignorance is the light of truth and knowledge. Nature, particularly our intrinsic human nature, serves as an endless reservoir of wisdom and insight. When we equip ourselves with genuine understanding, we can navigate away from self-destructive habits, like excessive reliance on tobacco, alcohol, or nutrient-devoid foods.

The future beckons with promise, and within the principles of Natural Hygiene lies the potential for renewal. By committing to informed, disciplined lifestyles aligned with our innate needs, we can steer ourselves back towards a state of holistic balance and vibrant well-being. Embracing such principles can guide us back to our authentic, radiant selves, reminiscent of the unblemished perfection we once knew.

The Spectrum of Health: More Than Just the Absence of Illness

True health transcends just being symptom-free; it’s a vibrant state of total well-being, marked by an enduring sense of euphoria. However, in today’s world, experiencing this heightened state of health seems almost elusive.

Understanding the Diversity of Health States

When observing the diverse health conditions of people, we might categorize them as follows:

  1. Clearly Unwell Individuals: Those manifesting overt signs and symptoms of illnesses.
  2. Those Teetering on Health’s Edge: Individuals who might not be openly sick but show underlying signs, putting them on the brink of health issues.
  3. Seemingly Healthy Individuals: Those who display no obvious signs of illness but may not necessarily be at their optimal health.
  4. The Pinnacle of Health: A rare group that exudes exceptional health, radiating vitality and a pervasive sense of well-being.

Sadly, the majority fall within the first three groups, with only a scant few, predominantly among the younger generation, truly embodying that pinnacle of health. This zest for life, marked by abundant energy and an unwavering sense of well-being, remains a rarity in our society.

The Essence of True Health

At its core, health is a harmonious blend of physical soundness, functional prowess, and mental acuity. While genetics play a foundational role, they simply lay the groundwork; it’s up to us to cultivate and sustain this health.

The brilliance of true health radiates from within, manifesting in tangible signs. Eyes that sparkle with clarity, skin that’s luminous and vibrant, steps infused with enthusiasm and energy, and an unmistakable zest for life that’s contagious to those around.

This exuberance, often seen in the unbridled vitality of young children, tends to wane as we age. It’s a rare sight to see that same uncontainable energy and robust health beyond early childhood. Yet, the animal kingdom provides ample examples, as the youth among them brim with vitality.

Yet, this shouldn’t be the domain of the young alone. Such dynamism and vitality are attainable and, indeed, should be the norm for humans across a vast expanse of their lifetimes.

Sauna Magic

Imagine stepping into a sanctuary of warmth, where the air gently embraces you with temperatures soaring from 113°F to a toasty 212°F. This magical place is none other than the traditional sauna – an age-old treasure that’s not just about relaxation but an exciting journey to rejuvenate and recharge.

Every moment you spend in a sauna is like giving your body a vibrant, musical symphony of healing. Your body dances in response to the heat, sparking a series of powerful reactions from your heart to your hormones. It’s as if every cell comes alive, working together harmoniously, fighting to keep the delicate balance we call ‘homeostasis.’ And guess what? The more you bask in this warmth, the better your body becomes at handling it, adapting, and evolving, thanks to the magic of hormesis.

But the truly exhilarating news? Over the years, scientists and researchers have dived deep into the world of saunas and have resurfaced with golden nuggets of information. Saunas aren’t just a luxury; they’re a passport to longer, healthier lives! Groundbreaking studies have shown that regular sauna-goers are less likely to fall prey to various ailments. Even better? The more you indulge, the brighter the health benefits shine.

Embrace the heat. Dive into the world of sauna bathing and unlock a life bursting with energy, vitality, and unparalleled wellness your radiant future self wants and awaits!

In The Zone

For the last six years, I have been studying human physiology and disease pathology. As a survivor of cancer, I found myself wanting to learn everything I could about how that happened and how I could avoid ever hearing that word again. Disease(cancer) has been an incredible motivator to improve all areas of my life. Diet, exercise, sleep, you name it. Nothing stands in my way of doing everything I can to improve my odds of making my way to 120 years of age with a body that functions like a healthy middle-aged me. I don’t want to grow old or infirmed, and I surely don’t want to be physically burdensome. I want full functionality of all my physical and cognitive resources until the day I breathe my last breath.

What this means is that I have embarked in all manner of self-experimentation over the last six-plus years to figure out how to achieve my goals best.

Back in June, I added daily sauna use to my long list of self-experiment projects. Within a week, I was up to thirty(30) minutes per day, sweating profusely. Literally wringing, like a sponge, the hydration and toxins out of my body so that I could make room for new, fresh, clean, hydrating water. My goal is to do this every single day for nine months straight to simply see what there is to see, considering sauna bathing has emerged as a probable means of extending healthspan, based on compelling data from observational, interventional, and mechanistic studies. All this to improve not only my physical fitness but also the overall appearance of age in my skin through the act of sweating profusely.

What I discovered is that this is not an easy thing to do. Fifteen minutes. Twenty minutes. Easy peasy. But Thirty minutes is hard, and it takes some serious meditative focus. A couple of weeks ago, I decided to start focusing a LOT more on my breathing to see if that would help me better be able to withstand the self-imposed torture. Sure enough, it has, but still, I have struggled. And then, on Wednesday, I found it. The Zone. To my surprise, the thirty minutes actually flew by like it was fifteen. Blew me away.

I thought I had arrived and that it would be smooth sailing from here on out. But alas, one experience of finding myself in the zone did not mean that I had mastered it, and yesterday’s trip to the sauna whooped my posterior. Fortunately, though, it did teach me that I may, through practice, be able to find myself spending more time in the zone as the future unfolds. And I really hope so because thirty minutes of sauna is torture.

Embarking on a Sweaty Journey of Discovery

Just over three months ago, I embarked on a thrilling voyage—one that would push the boundaries of conventional health wisdom. For 110 days, without fail, I surrendered myself to the soothing embrace of a dry sauna, basking in its warmth for 30 minutes each day. It was more than just a regimen; it was a daily ritual that has rejuvenated my soul and appears to be reshaping my body.

In this process, I feel as though I am transforming into something akin to a sweat maestro. My body is singing out with joy, celebrating its innate capacity to perspire, chuckling at the sheer intensity of it all!

What I’ve unearthed through this endeavor could very well be the long-lost key to optimal health, overlooked by many health enthusiasts. It feels as though my body is undergoing a profound architectural metamorphosis. It’s as if my entire system is recalibrating, reopening old, long-forgotten pathways for detoxification and hydration that have lain dormant in our mad dash toward innovation and the future.

Imagine a sponge—every pore, every fiber, every crevice—soaked, then wrung out, refreshed, and ready to absorb cleansing hydration anew. Now, visualize our skin in the same way—a meticulously designed system that has evolved over countless millennia to filter, purify, and balance our internal fluids.

Yet, as we glance back at history, the Industrial Revolution brought with it not just technological marvels but also a seismic shift in our natural environments and the ways we work, live, and interact. The conveniences of automation, refrigeration, and modern climate control, while groundbreaking, may have inadvertently nudged us away from our body’s evolutionary path.

Could it be that our meteoric rise in technology has raced ahead of our body’s ability to acclimatize? That through our quest for advancement, we’ve inadvertently steeped ourselves in a sea of toxins and waste that our bodies now struggle to eliminate in a manner that they didn’t before?

Every morning, as I sip on my elixir, pure, clean water, I feel the hydration literally coursing through me, rejuvenating every cell, every pore. There’s a palpable joy, a tingling euphoria, a sparkling, if you will, that envelops me, reminding me of the wonders of the human body and its boundless potential.

I challenge you to join with me on this journey of rediscovery. Dive headfirst into the healing power of sweat, and together, we can celebrate this daily euphoria of truly living in tune with nature and our bodies!

Ever Catch a Hangover?

I am going to bet your answer is probably a firm and confident no, followed by a derisive chuckle. And I wouldn’t blame you one bit. The idea of catching a hangover from a friend who had too much to drink the night before would be silly. Ridiculous even.

Have you ever caught a hangover from a bartender? No? Why not? Isn’t he/she the individual you spent all night with before you felt hungover the next day?

For an individual to experience a hangover, they have to partake in the causative action prior to the physical phenomenon we call a hangover. Indulgent self-administration of a substance that the human body considers a toxin. Clearly, no amount of time spent in the presence of a bartender or other people who are drinking too much will ever produce a hangover. And for those of you who are unaware, there is actually a very good explanation for what is happening within the human body after a hard night of drinking. It’s called a Jarisch–Herxheimer reaction, often just called “Herx.”

Can a body of water catch a whirlpool from an adjacent, separate body of water? No. That is because a whirlpool can only be created if all the right conditions are met within the body of water coupled with another force already connected to that body of water acting upon it from an upstream, directly connected source. In like manner, a human body cannot experience a hangover if alcohol never makes its way into its bloodstream. And alcohol cannot make it into the bloodstream unless one first puts it into their small intestine through their mouth. Their upstream self-administered source.

Now, let us look at this from a comedic point of view.

“Alright folks, gather ’round for the most shocking revelation of the century. Ever heard of catching a hangover? Yup, you heard me right. Like, “Oh no! My roommates Tommy and Timmy drank too much last night, and this morning, I woke up with a hangover!” Sounds pretty ridiculous, right? It’s almost as ludicrous as blaming your chocolate cravings on your girlfriend, who ate a whole box of truffles earlier in the week. “Why do I feel like eating chocolate all of a sudden? Oh, right, my girlfriend Jenny ate too much chocolate Monday night, and here, a couple of days later, I have a craving for chocolate!”

Here’s another zinger: Have you ever caught a hangover from an unmasked bartender? I mean, if we’re on this wacky theory train, why not? You spend hours with them, in close proximity, chatting, getting drinks, and breathing the same stale air. If we can “catch” colds, why not a hangover? Maybe bartenders have this mystical super-spreader power where they can transfer all the hangover germs through proximity in a close-quarter environment. Kinda like reverse osmosis, but for regrets and bottomless mimosas at Sunday brunch!

Now, for those of you who want to be in the know, it turns out the real deal with hangovers has a super fancy name: Jarisch-Herxheimer reaction. Or as I like to call it, ‘Oops-I-drank-too-much-last-night-and-now-my-head-feels-like-a-bowling-ball’ reaction. And no, you can’t blame your unmasked bartender, your roommates, or your drinking buddies for that bowling ball in your head. You’ve got to give credit where credit is due, and the answer is you. So the next time you wake up after a night of “fun,” thinking, “Why does everything hurt?” remember the good ol’ ‘Herx’ and maybe…drink a glass of water next time, or two, or five.” Or maybe, just don’t drink at all.

“Well, folks, we’ve had our fun with hangovers, but let’s now dive into the biggest myth-buster yet. Have you ever heard that you can catch an illness from someone else? Of course, you have. Have you heard that you can catch wellness from someone else? Of course, you haven’t. Why not? Well, just like you can’t catch that hangover from Bob, who can’t handle his tequila, you can’t catch wellness from your eternally healthy vegan yoga-instructing girlfriend. Stick with me on this wild ride.

“Let’s take this comedic conspiracy train even further, shall we? Next stop: the land of wild theories and, dare I say, ‘inner space.’

Ever think that what we call a ‘virus’ is actually just a little inner roommate we’ve had all along? Picture this: Literally trillions of tiny little “health-improvers” lounging inside of us, sipping on miniature cocktails, just waiting for Mother Nature’s signal to get to work. You could say we all come with our own little internal construction crew, ready to renovate! Or firefighters waiting at their respective stations, ready and waiting to go put out a self-imposed fire that needs putting out.

Now imagine if Mother Nature had a big red button labeled ‘Species Improvement Day.’ Every once in a while, when she thinks, “Hmm, these processed food eating dirtybird humans could use a little shakeup,” she hits that button. BOOM! Suddenly, everyone’s inner crews are awakened from their slumber. “Alright, lads, it’s go time! Let’s make these humans stronger, better, faster!”

It’s like a built-in upgrade system, but instead of getting the newest software version for your phone, you’re getting the latest version of YOU. Sure, the upgrade process might be a bit uncomfortable, with some sniffles and coughs, but hey, you can’t make an omelet without breaking a few eggs, right?

After the ‘upgrade,’ humans, as a tribe, come out the other side better suited for the world in their global community, while Mother Nature nods approvingly, thinking, “Job well done.” Sort of a natural herd immunity boot camp led by the drill sergeant we call Mother Nature. Guess what? There is an answer for that, and it is a part of human evolution. Stay with me now and keep reading.

Ever catch yourself yawning right after seeing someone else yawn? Ever thought, ‘Hey, maybe it’s a yawn virus? Or a contagious case of the sleepies?’ Well, don’t worry, it’s not some rare disease or a secret plot by sleep-deprived zombies trying to recruit more members. It’s just your fancy-schmancy mirror neurons!

Now, before you think you have tiny mirrors in your brain reflecting yawns and other shenanigans, that’s not quite what’s happening. Mirror neurons are like the ultimate copycats in your brain. See someone do something? BOOM! These little rascals make you feel like doing it too.

But wait, there’s more! Have you ever been in that awkward situation where one person in the room, maybe Timmy from 5th grade, suddenly feels sick and – oh no – you feel like hurling too? Yup, you can thank (or maybe blame) your mirror neurons for making you join in the ‘puke parade.’ It’s like they shout, ‘Hey, Timmy’s doing it, so it must be the cool thing right now!’ Spoiler alert: It’s not.

So why on Earth would Mother Nature give us these copycat neurons? Well, back in the day, these nifty neurons helped our ancestors learn from each other without having to invent the wheel (or fire) every single time. It’s kind of like when you copy your friend’s dance moves at a party – saves time and energy, and you get to look (somewhat) cool too!

But here’s the thing: while they might make us yawn or cringe in unison, these mirror neurons are also behind some cool stuff. Like empathy! Have you ever felt sad when you see someone crying or happy when someone’s laughing? That’s your mirror neurons helping you feel what others feel.

So, the next time you catch a yawn or feel like joining the ‘vomit volcano’ after seeing someone else lose their lunch, remember – it’s not a virus. It’s just your brain’s ancient way of saying, ‘I see you, and I feel you… sometimes a bit too much!'” Oh, and one more thing about humans and it’s found in how we used to live. Not really the modern way we do today. Please keep reading.

“Okay, so let’s wind back the clock, wayyy before TikTok, Fortnite, and even before WiFi was a thing (yes, that ancient!). I’m talking about the time before the Industrial Revolution. You know, that phase in history class where everyone’s wearing funny hats, and there isn’t a single smartphone in sight.

Now, I get it. We often think of our ancestors as these burly, hardcore individualists, facing the wild with a spear in one hand and a determined look on their face, like some sort of caveman superhero. But surprise! They weren’t solo artists; they were part of the OG ‘squad goals.’ Yep, they lived in tribes.

Imagine this: Your entire neighborhood gets together not just for a summer BBQ, but for, well, everything! Need to build a house? The tribe’s got your back. Hunting for food? The tribe’s on it. Want to throw a dance party under the moonlight? The tribe is breaking out the drums. It’s like living in a never-ending group chat, but in real life!

Think of tribes as the ancient version of group projects at school, except instead of making posters about photosynthesis, they’re trying to survive and thrive. And unlike some of your group projects, everyone actually did their part (looking at you, Jimmy from 6th grade!).

It’s easy to romanticize and think, ‘Aww, everything was simpler back then,’ but let’s be real: they also didn’t have Netflix, pizza delivery, or memes. But they did have one thing – a tight-knit community where everyone relied on each other.

So, the next time you think you’re super independent because you made instant noodles all by yourself, remember our ancestors. They were out there, building huts, hunting mammoths, and making history… all in the company of their tribe. It’s kind of like a sleepover, just with more spears and fewer pizza rolls!”

So, do we catch a cold or contract a virus? Do contagions exist? Yes and no. Are they demons or little invisible pieces of DNA/RNA passed from one creature to the next? Modern science would suggest such a route, but what if it were something simpler than that? What if it were a built-in evolutionary byproduct of humans living in tribes, adapting over tens of thousands of years, learning not from books but by direct influence, and living a life comfortably couched in a tribe?

Earth’s Industrial Revolution may have brought us great inventions of technology and helped us improve overall human mortality, but the human species, as a whole, has not had enough time to adapt and evolve as fast as our technology has, and we are suffering because of it. Novel ideas like germ theory are great, but ideas well demonstrated at an evolutionary scale over tens of thousands of years are probably a better way of understanding how the world works.

We’ve created human-pig chimeras — but we haven’t weighed the ethics

“These manpigs may be capable of self-awareness to the extent that they understand their identity and circumstances, which would produce unbearable suffering.”

Chimeric research will only worsen the suffering of animals and move it into areas of unforeseen consequences, for which we are totally unprepared.

We’ve created human-pig chimeras — but we haven’t weighed the ethics

A Recasting of René Descartes, Meditations on First Philosophy

MEDITATION I

A while back, I realized that I believed in many things that might not be true, and these false beliefs affected everything I thought afterward. I knew I had to question all my beliefs and start fresh, building my knowledge from the ground up, so I could be sure that my beliefs were true. But this seemed like a huge task, so I waited until I felt I was mature enough to tackle it.

Now that I have the time and the peace of mind, I’m ready to question everything I believe. I don’t need to prove that all my beliefs are false; I just need to find a reason to doubt each one of them. I don’t have to examine each belief one by one; I can just question the foundations of my beliefs, and if those foundations are shaky, then all the beliefs built on them are questionable too.

I realized that all the things I was most certain about came from my senses, but sometimes our senses deceive us, so I can’t completely trust them. But even when I’m dreaming, and my senses are creating a false reality, there must be some truth to the objects and concepts I perceive, like the ideas of shape, quantity, time, and existence.

So, even if all the things I perceive with my senses are illusions, there must be some real, basic elements forming those illusions, like real colors forming a painting. Because of this, I think that even if the physical world is doubtful, the studies of simple and general things, like math and geometry, have some certainty, because whether I’m awake or dreaming, two plus three always equals five, and a square always has four sides.

But then, I wonder, what if there’s a powerful being who created me and controls my thoughts, making me believe in a false reality? Or what if everything I know is just the result of fate or chance? Then, all the things I believe, no matter how simple and certain they seem, could be false. But I will try to remember these doubts and avoid accepting any belief without thorough examination.

To really challenge my beliefs, I will imagine that an evil, powerful, and deceptive being is creating illusions to deceive me. I will resist believing in the reality of my senses and try to avoid being deceived. But this is hard, and sometimes I would rather continue in my old beliefs and ignore these unsettling doubts.

MEDITATION II

These doubts have really disturbed me, and I don’t see how I can solve them. It’s like I’m in deep water, unable to touch the bottom or to swim to the surface. But I will keep trying, by rejecting anything that can be doubted until I find something certain.


This revision tries to retain the core philosophical ideas of Descartes while simplifying the language and structure to make it more accessible for younger readers. What follows is the original work.

[ORIGINAL]Meditation I: Of the things of which we may doubt

SEVERAL years have now elapsed since I first became aware that I had
accepted, even from my youth, many false opinions for true, and that consequently what I afterward based on such principles was highly doubtful; and from that time I was convinced of the necessity of undertaking once in my life to rid myself of all the opinions I had adopted, and of commencing anew the work of building from the foundation, if I desired to establish a firm and abiding superstructure in the sciences.

But as this enterprise appeared to me to be one of great magnitude, I waited until I had attained an age so mature as to leave me no hope that at any stage of life more advanced I should be better able to execute my design. On this account, I have delayed so long that I should henceforth consider I was doing wrong were I still to consume in deliberation any of the time that now remains for action. To-day, then, since I have opportunely freed my mind from all cares [and am happily disturbed by no passions], and since I am in the secure possession of leisure in a peaceable retirement, I will at length apply myself earnestly and freely to the general overthrow of all my former opinions.

But, to this end, it will not be necessary for me to show that the whole of these are false–a point, perhaps, which I shall never reach; but as even now my reason convinces me that I ought not the less carefully to withhold belief from what is not entirely certain and indubitable, than from what is manifestly false, it will be sufficient to justify the rejection of the whole if I shall find in each some ground for doubt. Nor for this purpose will it be necessary even to deal with each belief individually, which would be truly an endless labor; but, as the removal from below of the foundation necessarily involves the downfall of the whole edifice, I will at once approach the criticism of the principles on which all my former beliefs rested. All that I have, up to this moment, accepted as possessed of the highest truth and certainty, I received either from or through the senses. I observed, however, that these sometimes misled us; and it is the part of prudence not to place absolute confidence in that by which we have even once been deceived.

But it may be said, perhaps, that, although the senses occasionally mislead us respecting minute objects, and such as are so far removed from us as to be beyond the reach of close observation, there are yet many other of their information (presentations), of the truth of which it is manifestly impossible to doubt; as for example, that I am in this place, seated by the fire, clothed in a winter dressing gown, that I hold in my hands this piece of paper, with other intimations of the same nature. But how could I deny that I possess these hands and this body, and withal escape being classed with persons in a state of insanity, whose brains are so disordered and clouded by dark bilious vapors as to cause them pertinaciously to assert that they are monarchs when they are in the greatest poverty; or clothed [in gold] and purple when destitute of any covering; or that their head is made of clay, their body of glass, or that they are gourds? I should certainly be not less insane than they, were I to regulate my procedure according to examples so extravagant.

Though this be true, I must nevertheless here consider that I am a man, and that, consequently, I am in the habit of sleeping, and representing to myself in dreams those same things, or even sometimes others less probable, which the insane think are presented to them in their waking moments. How often have I dreamt that I was in these familiar circumstances, that I was dressed, and occupied this place by the fire, when I was lying undressed in bed? At the present moment, however, I certainly look upon this paper with eyes wide awake; the head which I now move is not asleep; I extend this hand consciously and with express purpose, and I perceive it; the occurrences in sleep are not so distinct as all this. But I cannot forget that, at other times I have been deceived in sleep by similar illusions; and, attentively considering those cases, I perceive so clearly that there exist no certain marks by which the state of waking can ever be distinguished from sleep, that I feel greatly astonished; and in amazement I almost persuade myself that I am now dreaming.

Let us suppose, then, that we are dreaming, and that all these particulars–namely, the opening of the eyes, the motion of the head, the forth- putting of the hands–are merely illusions; and even that we really possess neither an entire body nor hands such as we see. Nevertheless it must be admitted at least that the objects which appear to us in sleep are, as it were, painted representations which could not have been formed unless in the likeness of realities; and, therefore, that those general objects, at all events, namely, eyes, a head, hands, and an entire body, are not simply imaginary, but really existent. For, in truth, painters themselves, even when they study to represent sirens and satyrs by forms the most fantastic and extraordinary, cannot bestow upon them natures absolutely new, but can only make a certain medley of the members of different animals; or if they chance to imagine something so novel that nothing at all similar has ever been seen before, and such as is, therefore, purely fictitious and absolutely false, it is at least certain that the colors of which this is composed are real. And on the same principle, although these general objects, viz. [a body], eyes, a head, hands, and the like, be imaginary, we are nevertheless absolutely necessitated to admit the reality at least of some other objects still more simple and universal than these, of which, just as of certain real colors, all those images of things, whether true and real, or false and fantastic, that are found in our consciousness (cogitatio) are formed.

To this class of objects seem to belong corporeal nature in general and its extension; the figure of extended things, their quantity or magnitude, and their number, as also the place in, and the time during, which they exist, and other things of the same sort.

We will not, therefore, perhaps reason illegitimately if we conclude from this that physics, Astronomy, Medicine, and all the other sciences that have for their end the consideration of composite objects, are indeed of a doubtful character; but that Arithmetic, Geometry, and the other sciences of the same class, which regard merely the simplest and most general objects, and scarcely inquire whether or not these are really existent, contain somewhat that is certain and indubitable: for whether I am awake or dreaming, it remains true that two and three make five, and that a square has but four sides; nor does it seem possible that truths so apparent can ever fall under a suspicion of falsity [or incertitude].

Nevertheless, the belief that there is a God who is all powerful, and who created me, such as I am, has, for a long time, obtained steady possession of my mind. How, then, do I know that he has not arranged that there should be neither earth, nor sky, nor any extended thing, nor figure, nor magnitude, nor place, providing at the same time, however, for [the rise in me of the perceptions of all these objects, and] the persuasion that these do not exist otherwise than as I perceive them? And further, as I sometimes think that others are in error respecting matters of which they believe themselves to possess a perfect knowledge, how do I know that I am not also deceived each time I add together two and three, or number the sides of a square, or form some judgment still more simple, if more simple indeed can be imagined? But perhaps Deity has not been willing that I should be thus deceived, for he is said to be supremely good. If, however, it were repugnant to the goodness of Deity to have created me subject to constant deception, it would seem likewise to be contrary to his goodness to allow me to be occasionally deceived; and yet it is clear that this is permitted.

Some, indeed, might perhaps be found who would be disposed rather to deny the existence of a being so powerful than to believe that there is nothing certain. But let us for the present refrain from opposing this opinion, and grant that all which is here said of a Deity is fabulous: nevertheless, in whatever way it be supposed that I reach the state in which I exist, whether by fate, or chance, or by an endless series of antecedents and consequents, or by any other means, it is clear (since to be deceived and to err is a certain defect ) that the probability of my being so imperfect as to be the constant victim of deception, will be increased exactly in proportion as the power possessed by the cause, to which they assign my origin, is lessened. To these reasonings I have assuredly nothing to reply, but am constrained at last to avow that there is nothing of all that I formerly believed to be true of which it is impossible to doubt, and that not through thoughtlessness or levity, but from cogent and maturely considered reasons; so that henceforward, if I desire to discover anything certain, I ought not the less carefully to refrain from assenting to those same opinions than to what might be shown to be manifestly false.

But it is not sufficient to have made these observations; care must be taken
likewise to keep them in remembrance. For those old and customary opinions perpetually recur– long and familiar usage giving them the right of occupying my mind, even almost against my will, and subduing my belief; nor will I lose the habit of deferring to them and confiding in them so long as I shall consider them to be what in truth they are, viz., opinions to some extent doubtful, as I have already shown, but still highly probable, and such as it is much more reasonable to believe than deny. It is for this reason I am persuaded that I shall not be doing wrong, if, taking an opposite judgment of deliberate design, I become my own deceiver, by supposing, for a time, that all those opinions are entirely false and imaginary, until at length, having thus balanced my old by my new prejudices, my judgment shall no longer be turned aside by perverted usage from the path that may conduct to the perception of truth. For I am assured that, meanwhile, there will arise neither peril nor error from this course, and that I cannot for the present yield too much to distrust, since the end I now seek is not action but knowledge.

I will suppose, then, not that Deity, who is sovereignly good and the fountain of truth, but that some malignant demon, who is at once exceedingly potent and deceitful, has employed all his artifice to deceive me; t will suppose that the sky, the air, the earth, colors, figures, sounds, and all external things, are nothing better than the illusions of dreams, by means of which this being has laid snares for my credulity; I will consider myself as without hands, eyes, flesh, blood, or any of the senses, and as falsely believing that I am possessed of these; I will continue resolutely fixed in this belief, and if indeed by this means it be not in my power to arrive at the knowledge of truth, I shall at least do what is in my power, viz., [ suspend my judgment ], and guard with settled purpose against giving my assent to what is false, and being imposed upon by this deceiver, whatever be his power and artifice. But this undertaking is arduous, and a certain indolence insensibly leads me back to my ordinary course of life; and just as the captive, who, perchance, was enjoying in his dreams an imaginary liberty, when he begins to suspect that it is but a vision, dreads awakening, and conspires with the agreeable illusions that the deception may be prolonged; so I, of my own accord, fall back into the train of my former beliefs, and fear to arouse myself from my slumber, lest the time of laborious wakefulness that would succeed this quiet rest, in place of bringing any light of day, should prove inadequate to dispel the darkness that will arise from the difficulties that have now been raised.

MEDITATION II – Of the nature of the human mind; and that it is more easily known than the body

The Meditation of yesterday has filled my mind with so many doubts, that it is no longer in my power to forget them. Nor do I see, meanwhile, any principle on which they can be resolved; and, just as if I had fallen all of a sudden into very deep water, I am so greatly disconcerted as to be unable either to plant my feet firmly on the bottom or sustain myself by swimming on the surface. I will, nevertheless, make an effort, and try anew the same path on which I had entered yesterday, that is, proceed by casting aside all that admits of the slightest doubt, not less than if I had discovered it to be absolutely false; and I will continue always in this track until I shall find something that is certain, or at least, if I can do nothing more, until I shall know with certainty that there is nothing certain. Archimedes, that he might transport the entire globe from the place it occupied to another, demanded only a point that was firm and immovable; so, also, I shall be entitled to entertain the highest expectations, if I am fortunate enough to discover only one thing that is certain and indubitable. I suppose, accordingly, that all the things which I see are false (fictitious); I believe that none of those objects which my fallacious memory represents ever existed; I suppose that I possess no senses; I believe that body, figure, extension, motion, and place are merely fictions of my mind. What is there, then, that can be esteemed true ? Perhaps this only, that there is absolutely nothing certain.

But how do I know that there is not something different altogether from the objects I have now enumerated, of which it is impossible to entertain the slightest doubt? Is there not a God, or some being, by whatever name I may designate him, who causes these thoughts to arise in my mind ? But why suppose such a being, for it may be I myself am capable of producing them? Am I, then, at least not something?

But I before denied that I possessed senses or a body; I hesitate, however, for what follows from that? Am I so dependent on the body and the senses that without these I cannot exist? But I had the persuasion that there was absolutely nothing in the world, that there was no sky and no earth, neither minds nor bodies; was I not, therefore, at the same time, persuaded that I did not exist? Far from it; I assuredly existed, since I was persuaded. But there is I know not what being, who is possessed at once of the highest power and the deepest cunning, who is constantly employing all his ingenuity in deceiving me. Doubtless, then, I exist, since I am deceived; and, let him deceive me as he may, he can never bring it about that I am nothing, so long as I shall be conscious that I am something. So that it must, in fine, be maintained, all things being maturely and carefully considered, that this proposition (pronunciatum ) I am, I exist, is necessarily true each time it is expressed by me, or conceived in my mind.

A Good Read: John (Fire) Lame Deer Seeing Through Symbols

Life to us is a symbol to be lived.– John Fire Lame Deer

Historical Background:

John (Fire) Lame Deer – Tahca Ushte in Lakota – (1900 or 1903 – 1976) was a Minneconjou-Lakota Sioux, born on the Rosebud Reservation in South Dakota, although there is some uncertainty surrounding the exact date of his birth. Lame Deer was a wićaśa wakan or “medicine man.” He was a healer, a spiritual guide, and preserver of the ancient ways of the Lakota people of the American Plains.

Lame Deer’s life was transformed by a vision quest he took at sixteen years old. Alone on a hilltop for four days and nights without food or water, he beheld a vision of his great-grandfather, the original Lame Deer, old man chief of the Minneconjou, dripping with blood from where a white soldier had shot him in the chest. From this vision he knew that his great-grandfather wanted him to take his name, and that he would become a medicine man. After a rather raucous period as a young man, when he worked the rodeo circuit as a clown and became a heavy drinker, gambler, and womanizer, Lame Deer had another somewhat mystical encounter that put him back on track with his destiny. He came upon the house where the original peace pipe, given to the Lakota people by the mystical Buffalo Calf Woman, was kept. The keeper of the pipe told Lame Deer that she had been waiting for him for quite some time. This encounter led him to take his life seriously and become a true wićaśa wakan and to become a leader in the American Indian movement.

The selections below come from Lame Deer’s autobiography, Lame Deer Seeker of Visions: The Life of a Sioux Medicine Man, written with Richard Erdoes. In this reflective account of his life and the harsh circumstances confronting American Natives, Lame Deer beautifully expresses the values and perspective of the Sioux and provides a penetrating critique of modernity.

In Lame Deer’s Words:

Medicine, Good and Bad

I am a medicine man – a wićaśa wakan. “Medicine man” – that’s a white man’s word like squaw, papoose, Sioux, tomahawk – words that don’t exist in the Indian language. I wish there were better words to make clear what “medicine man” stands for, but I can’t find any, and you can’t either, so I guess medicine man will have to do. But it doesn’t convey the many different meanings that come to an Indian’s mind when you say “medicine man”…

The wićaśa wakan wants to be by himself. He want to be away from the crowd, from everyday matters. He likes to meditate, leaning against a tree or rock, feeling the earth move beneath him, feeling the weight of that big flaming sky upon him. That way he can figure things out. Closing his eyes, he sees many things clearly. What you see with your eyes shut is what counts. The wićaśa wakan loves the silence, wrapping it around himself like a blanket – a loud silence with a voice like thunder which tells him of many things. Such a man likes to be in a place where there is no sound but the humming of insects. He sits facing the west, asking for help. He talks to the plants and they answer him. He listens to the voices of the wama kaśkan – all those who move upon the earth, the animals. He is as one with them. From all living beings something flows into him all the time, and something flows from him. I don’t know where or what, but it’s there. I know.

This kind of medicine man is neither good nor bad. He lives – and that’s it, that’s enough. White people pay a preacher to be “good,” to behave himself in public, to wear a collar, to keep away from certain kinds of women. But nobody pays an Indian medicine man to be good, to behave himself and act respectable. The wićaśa wakan just acts like himself. He has been given the freedom – the freedom of a tree or bird. That freedom can be beautiful or ugly; it doesn’t matter much.

Medicine men – the herb healers as well as our holy men – all have their own personal ways of acting according to their visions. The Great Spirit wants people to be different. He makes a person love a particular animal, tree, or herb. He makes people feel drawn to certain favorite spots on this earth where they experience a special sense of well-being, saying to themselves, “That’s a spot which makes me happy, where I belong”…

Even animals of the same kind – two deer, two owls – will behave differently from each other… I have studied many plants. The leaves of one plant, on the same stem – none is exactly alike. On all the earth there is not one leaf that is exactly like another. The Great Spirit likes it that way. He only sketches out the path of life roughly for all the creatures on earth, shows them where to go, where to arrive at, but leaves them to find their own way to get there. He wants them to act independently according to their nature, to the urges in each of them.

If Wakan Tanka [The Great Spirit] likes the plants, the animals, even little mice and bugs, to do this, how much more will he abhor people being alike, doing the same thing, getting up at the same time, putting on the same store-bought clothes, riding the same subway, working in the same office at the same job with their eyes on the same clock and, worst of all, thinking alike all the time. All creatures exist for a purpose. Even an ant knows what that purpose is – not with its brain, but somehow it knows. Only human beings have come to a point where they no longer know why they exist. They don’t use their brains and they have forgotten the secret knowledge of their bodies, their senses, or their dreams. They don’t use the knowledge the spirit has put into every one of them; they are not even aware of this, and so they stumble along blindly on the road to nowhere – a paved highway which they themselves bulldoze and make smooth so that they can get faster to the big, empty whole which they’ll find at the end, waiting to swallow them up. It’s a quick, comfortable superhighway, but I know where it leads to. I have seen it. I’ve been there in my vision and it makes me shudder to think about…

The Green Frog Skin

The green frog skin – that’s what I call a dollar bill. In our attitude toward it lies the biggest difference between Indians and whites… The green frog skin – that was what the fight [The Battle of Little Bighorn] was all about. The gold of the Black Hills, the gold in every clump of grass. Each day you can see ranch hands riding over this land. They have a bagful of grain hanging from their saddle horns, and whenever they see a prairie-dog hole they toss a handful of oats in it, like a kind little old lady feeding the pigeons in one of your city parks. Only the oats for the prairie dogs are poisoned with strychnine. What happens to the prairie dog after he has eaten this grain is not a pleasant thing to watch. The prairie dogs are poisoned, because they eat grass. A thousand of them eat up as much grass in a year as a cow. So if the rancher can kill that many prairie dogs he can run one more head of cattle, make a little more money. When he looks at a prairie dog he only sees a green frog skin getting away from him.

For the white man each blade of grass or spring of water has a price tag on it. And that is the trouble, because look at what happens. The bobcats and coyotes which used to feed on prairie dogs now have to go after a stray lamb or a crippled calf. The rancher calls the pest-control officer to kill these animals. This man shoots some rabbits and puts them out as bait with a piece of wood stuck in them That stick has an explosive charge which shoots some cyanide into the mouth of the coyote who tugs at it. The officer has been trained to be careful. He puts a printed warning on each stick reading, “Danger, Explosive, Poison!” The trouble is that our dogs can’t read, and some of our children can’t either.

And the prairie becomes a thing without life – no more prairie dogs, no more badgers, foxes, coyotes. The big birds of prey used to feed on prairie dogs, too. So you hardly see an eagle these days. The bald eagle is your symbol. You see him on your money, but your money is killing him. When a people start killing off their own symbols they are in a bad way.

The Sioux have a name for white men. They call them wsicun – fat-takers. It is a good name, because you have taken the fat of the land. But it does not seem to have agreed with you. Right now you don’t look so healthy – overweight, yes, but not healthy. Americans are bred like stuffed geese – to be consumers, not human beings. The moment they stop consuming and buying, this frog-skin world has no more use for them. They have become frogs themselves… Fat-taking is a bad thing even for the taker. It is especially bad for Indians who are forced to live in this frog-skin world which they did not make and for which they have no use…

You put “In God We Trust” on your money. I’m glad you left the Great Spirit out of it. What you want to use your God for is your own business. I tried to show you that the green frog skin is something that keeps whites and Indians apart. But even a medicine man like myself has to have some money, because you force me to live in your make-believe world where I can’t get along without it. Which means that I have to be two persons living in two different worlds. I don’t like it, but I can’t help it…As long I still had some of the horses and cattle left which my father had given me, I had no thought about earning money… Then the day came when I swapped or sold the last of my livestock. I was almost happy. Now I no longer had any property to take care of, to tie me down. Now I could be what I wanted – a real Sioux, an ikce wicasa, a common, wild, natural human being. How such a creature could survive in a frog-skin land was something I would have to find out. I thought I’d do some hunting to keep meat on my table. I found out that I needed a hunting license if I wanted to go after deer or antelope. The idea of an Indian having to pay for a fancy piece of paper in order to be allowed to hunt on his own land to feed his own, genuine, red man’s belly seemed like a bad joke to me. It made me laugh, but it also made me angry. The same people who had killed off the buffalo, who were chopping up the last wild horses into dog food, now were telling me that I was a danger to wildlife preservation if I wanted some red meat on my table, that I had to be regulated. Why couldn’t I be satisfied with the starches they were handing out to us? They told me I should be flattered, that having to buy a license put me up there on the same level with the white gentleman hunter. I answered, through an interpreter, that I was no goddam sportsman, just a hungry, common, natural Indian who did not like fancy stamped papers and knew of only one way he could use them…

No matter how much I hated it I had to face up to the fact that I would have to earn some money. I was like many other full-bloods. I didn’t want a steady job in an office or factory. I thought myself too good for that, not because I was stuck up but simply because any human being is too good for that kind of no-life, even white people. I trained myself to need and want as little as could be so that I wouldn’t have to work except when I felt like it…

The Circle and the Square

What do you see here, my friend? Just an ordinary cooking pot, black with soot and full of dents.

  • is standing on the fire on top of that old wood stove, and the water bubbles and moves the lid as the white steam rises to the ceiling. Inside the pot is boiling water, chunks of meat with bone and fat, plenty of potatoes.
  • doesn’t seem to have a message, that old pot, and I guess you don’t give it a thought. Except the soup smells good and reminds you that you are hungry….But I’m an Indian. I think about ordinary, common things like this pot. The bubbling water comes from the rain cloud. It represents the sky. The fire comes from the sun which warms us all – men, animals, trees. The meat stands for the four-legged creatures, our animal brothers, who gave of themselves so that we should live. The steam is living breath. It was water; now it goes up to the sky, becomes a cloud again. These things are sacred. Looking at the pot full of good soup, I am thinking how, in this simple manner, Wakan Tanka takes care of me. We Sioux spend a lot of time thinking about everyday things, which in our mind are mixed up with the spiritual. We see in the world around us many symbols that teach us the meaning of life. We have a saying that the white man sees so little, he must see with only one eye. We see a lot that you no longer notice. You could notice if you wanted to, but you are usually too busy. We Indians live in a world of symbols and images where the spiritual and the commonplace are one. To you symbols are just words, spoken or written in a book. To us they are part of nature, part of ourselves – the earth, the sun, the wind and the rain, stones, trees, animals, and even little insects like ants and grasshoppers. We try to understand them not with the head but with the heart, and we need no more than a hint to give us meaning.

What to you seems commonplace to us appears wondrous through symbolism. This is funny, because we don’t even have a word for symbolism, yet we are all wrapped up in it. You have the word, but that is all…

You know, it always makes me laugh when I hear young white kids speak of some people as “squares” or “straights” – old people hardened in their ways, in their minds, in their hearts. They don’t even have to be old. You can be an “old square” at eighteen. Anyway, calling these people “squares” – an Indian could have thought it up. To our way of thinking the Indians’ symbol is the circle, the hoop. Nature wants things to be round. The bodies of human beings and animals have no corners. With us the circle stand for the togetherness of people who sit with one another around the campfire, relatives and friends united in peace while the pipe passes from hand to hand. The camp in which every tipi had its place was also a ring. The tipi was a ring in which people sat in a circle and all the families in the village were in turn circles within a larger circle, part of the larger hoop which was the seven campfires of the Sioux, representing one nation. The nation was only a part of the universe, in itself circular and made of the earth, which is round, of the sun, which is round, of the stars which are round. The moon, the horizon, the rainbow – circles within circles, with no beginning and no end.

To us this is beautiful and fitting, symbol of reality at the same time, expressing the harmony of life and nature. Our circle is timeless, flowing; it is new life emerging from death – life winning out over death.

The white man’s symbol is the square. Square is his house, his office buildings with walls that separate people from one another. Square is the door which keeps strangers out, the dollar bill, the jail. Square are the white man’s gadgets – boxes, boxes, boxes and more boxes – TV sets, radios, washing machines, computers, cars. These all have corners and sharp edges – points in time, white man’s time, with appointments, time clocks and rush hours – that’s what the corners mean to me. You become a prisoner inside all these boxes.

More and more young white people want to stop being “straight” and “square” and try to become more round, join our circle. That is good.

From birth to death we Indians are enfolded in symbols as in a blanket. An infant’s cradle board is covered with designs to ensure a happy, healthy life for the child. The moccasins of the dead have their soles beaded in a certain way to ease the journey to the hereafter…Every day in my life I see symbols in the shape of certain roots or branches. I read messages in the stones. I pay special attention to them, because I am a Yuwipi man [a distinctive type of medicine man who works with stones] and that is my work. But I am not the only one. Many Indians do this…

Words too are symbols and convey great powers, especially names. Not Charles, Dick and George. There’s not much power in those. But Red Cloud, Black Elk, Whirlwind, Two Moons, Lame Deer – these names have a relationship to the Great Spirit. Each Indian name has a story behind it, a vision, a quest for dreams. We receive great gifts from the source of a name; it links us to nature, to the animal nations. It gives power. You can lean on a name, get strength from it. It is a special name for you and you alone – not a Dick, George, Charles kind of thing…

To a white man symbols are just that: pleasant things to speculate about, to toy with in your mind. To us they are much, much more. Life to us is a symbol to be lived.1

Analysis:

Good and Bad

Lame Deer contends that there is no literal way to translate wićaśa wakan into the English language. This is in part because it is a general term that covers a variety of roles within the Sioux culture. It includes the healer, the spiritual guide, the herbalist, the leader of spiritual ceremonies and more. Some suggest that the best translation is “holy man,” but Lame deer opts for the traditional, though greatly inadequate term “medicine man.” One reason why even “holy man” is misleading is due to modern associations with the term. Typically, when we think of a “holy” person, we image a sort of saint who is above sin. Or, in the case of a priest or pastor, one is at least striving to avoid the temptation to sin wherever it arises. But the wićaśa wakan, he tells us, is “neither good nor bad.” Instead of striving to be good, he strives to simply be himself, and that is all that the community expects of him. For example, you may have been surprised to read that Lame Deer was a drinker, a gambler, a womanizer, etc. Lame Deer sees no contradiction between these acts and his role as a medicine man. In fact, he sees these experiences as a valuable tool. He says that a medicine man shouldn’t strive to be a saint. Instead, “he should experience and feel all the ups and downs, the despair and joy, the magic and the reality, the courage and the fear, of his people. He should be able to sink as low as a bug, or soar as high as an eagle. Unless he can experience both, he is no good as a medicine man.” 2

This outlook is both practical and spiritual. It is practical, because in order to help the community, one must be able to relate and connect deeply to the community and its trials and tribulations. It is spiritual, because it reflects a greater metaphysical outlook. Lame Deer contends that neither nature nor the Great Spirit are perfect. To strive for perfection is to be out of touch with the way things are. “The world couldn’t stand that perfection,” he says.3 From this perspective, the saint’s attempt to be without sin is an attempt to rise above nature – to contradict the way in which the Great Spirit wants things to be. The bottom line is that all people including the wićaśa wakan, ought to simply be themselves instead of striving to be something that they are not. None of us are pure, nor were we meant to be.

To be clear, this is not to condone or encourage all the sorts of behavior that Lame Deer engaged in over his life. Alcoholism, for example, is a huge problem among American Indians.4 Lame Deer reflects on the reasons for this:

They drink to forget, I think, to forget the great days when this land was ours and when it was beautiful, without highways, billboards, fences and factories. They try to forget the pitiful shacks and rusting trailers which are their homes. They try to forget that they are treated like children…We drink to forget that there is nothing worthwhile for a man to do, nothing that would bring honor or make him feel good inside. There are only a handful of jobs [in or by the reservation] for a few thousand people. These are all Government jobs, tribal or federal. You have to be a good house Indian, an Uncle Tomahawk, a real apple – red on the outside, white on the inside – to get a job like this. You have to behave yourself, and never talk back, to keep it. If you have such a job, you drink to forget what kind of person it has made of you. If you don’t have it, you drink because there’s nothing to look forward to but a few weeks of spud-picking, if you are lucky. You drink because you don’t live; you just exist. That may be enough for some people; it’s not enough for us.5

The fact that he was a medicine man did not exempt Lame Deer from this sort of life (or “no-life” as he sometimes calls it) and the sense of hopelessness that it tends to leave. And he found it no more shameful for him to go on a drinking binge than it would be for anyone else in the community.

The emphasis on the importance of simply being yourself also figures into Lame Deer’s critique of modernity. In a powerful analogy he states that no two leaves even on the same plant are exactly alike. The Great Spirit must like it that way – each thing in the universe fulfilling its own unique and individual nature. So he finds it appalling that people today are “putting on the same store-bought clothes, riding the same subway, working in the same office at the same job with their eyes on the same clock and, worst of all, thinking alike all the time.” There are many forces that have led to increased conformity in our society. Three of the most significant are advertising, career specialization, and globalization. Two hundred years ago, an American Indian could live their whole life without seeing as single advertisement for anything. Today it is estimated that the typical child sees about 20,000 thirty second television commercials each year. These ads send strong messages (the strongest they can muster) about what we should want, what we should wear, how we should smell, and how we should act. The power of advertising is so strong and so pervasive, it is impossible to imagine what a modern society would be like without it.6 Consider also, that the American Indian had to be a “jack of all trades.” In any given week one might be a hunter, a fisherman, a butcher, a home builder, a trader, a craftsman a cook, and so on. In contrast, contemporary “modern” culture is all about specialization. Most people tend to spend 40+ hours every week at the same kind of task – and in some occupations this task can be incredibly narrow, such as assembling the same part of a product on an assembly line or reviewing the same government form, one after another, for hours on end. And to top it off, we find that even the cultural diversity that developed through being part of a particular tribe, city, or nation has been rubbed out by globalization. While television and the internet are bringing people together with many positive effects, these shared influences, shared products, and shared advertising are also creating more conformity, as people all around the globe increasingly eat alike, dress alike, and think alike.

Green Frog Skins

Lame Deer contends that the biggest difference between Indians and whites pertains to the role of money in their lives. From his perspective, money is at the root of most of the evils in the world. Arguably, the most significant of these evils is the destruction and exploitation of nature. From large scale desecration, such blowing the very tops off of the Appalachian Mountains to get at the coal seams beneath, the slashing and burning of the rainforests to create more pastureland for cattle, to the extermination of the prairie dogs as well as their natural predators, nature has become simply a means to a monetary end. As Lame Deer poignantly puts it, when the cowboy looks at a prairie dog he only sees “a green frog skin getting away from him.”.The destruction of nature is just one aspect of what we might describe as “the monetization of everything.” Today, we see land as money, water as money, animals as money and people as money. The list of things that can be bought and sold seems to be growing on a daily basis. The Harvard philosopher Michael Sandel describes this in terms of a shift from having a “market economy” to being a “market society.” For example, he notes that if you go to jail in Santa Barbara California, you can purchase a “cell upgrade” for $90.00 a night. Or, suppose you want to sit in on an important congressional hearing or Supreme Court case, but don’t want to spend hours in line. There are now companies that hire out “line standers” who can do the waiting for you. In many cities we are even paying children to do well in school. Some schools in Dallas Texas for example, pay kids $2.00 for each book that they read.7 As a college professor, I get paid by the number of courses I teach. But due to the fact that some professors have lower enrollments, or higher student drop-out rates, some administrators would like to move toward a “per student” compensation system. One has to wonder whether this would encourage professors to see students as green frog skins, and their courses as simply additional objects for sale in our market society. The primary relationship becomes an exchange of goods for services, rather than true mentorship, or the shared engagement in a quest for a deeper understanding of the world around us.

The Circle and the Square

Lame Deer’s world is infused with a deeper meaning that lies behind even the most common-place things. “From birth to death,” he tells us, “we Indians are enfolded in symbols as in a blanket.”8

Modern culture is not without its symbols, but it certainly seems to encourage a more literal way of thinking. But perhaps even more important than the scarcity of our symbols is how our symbolic meaning is infused. For example, the cowboy who sees the prairie dogs as a “dollar bills slipping away”, is thinking symbolically. But his symbolism is destroying the local ecosystem and his own spirit in the process. Not only is this kind of symbolism destructive, it is reductive. It reduces the complex (the biological ecosystem of the Great Plains) to something simple (dollar bills). Compare this to the symbolic interpretation that Lame Deer gives to the pot of stew. He sees it as more than a simple cooking pot filled with meat and broth. By seeing it symbolically as the sun, the clouds, breath, his animal brothers, and as Wakan Tanka, the Great Spirit, caring for him, his symbols expand his universe and makes it richer, more complex, more nourishing, and more spiritual. In his world there is much more than meets the eye – not less. He encourages us to consider that perhaps we do not take our symbols as seriously as we should. There is a sad irony in the fact that American environmental policies nearly led to the extinction of the Bald Eagle, the very symbol of our nation.

  • tells us that a key symbol for the Sioux is the circle, while for the white man it is the square. Each symbol both reflects and enforces a way of seeing and living within the world. For the Lakota, the circle represents nature. To live within the framework of a circle is natural for humans, since they are a part of nature. Lakota homes (teepees) were round, and set up within the larger circle of their encampment. The focal point of the community, the campfire, is also round, as people sit in a circle to tell stories, to remember their ancestors, to sing, and to pray. It is easy to see how a circle fosters community. Everyone can be seen and heard regardless of their location within the circle. There is no privileged place – no “front” to which all eyes constantly point. Compare this to our classrooms, in which every student faces the front, toward the teacher, the one with authority. Or consider our living rooms, where most, if not all seats point in a singular direction – toward the television set.
  • in regards to architecture and social spaces, the circle represents togetherness and equality, the “white man’s symbol,” “the square,” embodies efficiency. Squares make maximal use of space. If a piece of land is carved up into square parcels, every inch can be bought and sold with nothing wasted. School classrooms can be side by side with no space lost between them. Desks can be lined up in rows to fit more students and to make efficient pathways — again maximizing the use of space.

The Indian way comes at a cost when viewed in terms of efficiency, but our love of the square seems to carry a loss in terms of community relationships. I’ve seen this first-hand in the classroom. I used to teach in rooms with individual desks that could be moved into a circle whenever I wanted. And, I quite often found that the circular format tended to increase student discussion. Lately I’ve been teaching in rooms with rectangular tables, all facing forward, that are quite difficult to move. The impact from this was immediately apparent. The fact that all eyes are constantly positioned to the front, (to me, the authority figure, standing in the privileged position) often harms the learning process and impacts the sense of a classroom “community” and a shared engagement in learning.

The circle and the square can also be applied to our conceptions of time. Indians tend to visualize time as cyclical. It is a circle (or spiral) of returning seasons, of phases of the moon, and of rituals that follow these seasons and phases; of life moving toward death, and back to life again (as the tree that falls in the forest that becomes the fertilizing nutrients for future trees.) In contrast, modern cultures tend to see time as linear – constantly marching ahead to the drum of progress. We envision “blocks” of time, to be filled in order to maximize efficiency and profit. We put great importance on being “on time” – which Indians tend to regard as a beguiling notion, with no correspondence to reality.9 Again both have costs and benefits. Linear time enhances productivity. It enables us to set up conference calls, to book flights months in advance, and so on. But the cost again seems to hit our personal relationships. We never seem to have enough time to talk with friends, to spend with family, or to walk in nature.

In closing we should note that seeing the world symbolically in the manner that Lame Deer does, ultimately creates a sense of connectedness, not only with other people, but with the natural world. In his epilogue to Lame Deer Seeker of Visions, Richard Erodes puts the point nicely:

“Some of my Indian friends tend to look upon life as a long series of symbolic images forming definite, harmonic patterns. They see man not as a separate entity viewed against a background, but as part of the earth upon which he walks. They see him as a kind of plant, almost, which extends roots and fibers in a number of directions, taking nourishment from different sources, exchanging juices with other plants, being perhaps eaten by some other creature and thereby becoming something else in the process, a living organism gaining strength from his surroundings as well as from certain powers inherent in nature. They see man as a small but essential particle of the universe, linked to all other living things by a number of what – for lack of a better word – I would describe as unseen but strongly perceived umbilical cords. It is difficult to look in this way upon a white man living in a city apartment.”10

Notes:

  1. All of the passages above are taken from Lame Deer Seeker of Visions:The Life of a Sioux Medicine Man by John (Fire) Lame Deer and Richard Erodes, Simon and Schuster, New York, 1972.
  2. Ibid., pg. 79.
  3. Ibid.
  4. The use of the term “Indian” to refer to the indigenous peoples of North America is considered “politically incorrect” by some, because, of course, they are not from India. Some have pushed for the use of “Native American” as a replacement. I’ve chosen to use “Indian” nevertheless, because many (perhaps the majority) of the present day Lakota seem to prefer it.
  5. Ibid., pg. 77.
  6. New York Times columnist Louise Story notes: “Supermarket eggs have been stamped with the names of CBS television shows. Subway turnstiles bear messages from Geico auto insurance. Chinese food cartons promote Continental Airways.US Airways is selling ads on motion sickness bags. And the trays used in airport security lines have been hawking Rolodexes.”http://www.nytimes.com/2007/01/15/business/media/15everywhere.html?pagewanted=all&_r=0
  7. These examples are all described in What Money Can’t Buy: The Moral Limits of the Market by Michael Sandel, Farrar, Straus, and Giroux, New York, 2012.
  8. Lame Deer 1972, pg. 113.
  9. For more on these contrasting conceptions of time, see The Primal Mind, the classic documentary by Jamake Highwater, Wellspring Media 1984.
  10. Lame Deer 1972, pg. 274