JSB Vol.2 No.1

Journal of Spiritual Bodywork

 Vol. 2, No. 1                                             ISSN 1079-8390                                         March 10, 1996

THE CHURCH FOR SPIRITUAL HEALING AND HEALTH MAY NOW

ORDAIN SPIRITUAL MASSAGE HEALING MINISTERS

Rev. Albert Schatz, Ph.D.

Why ordination is important and necessary

The Articles of Incorporation of the Church for Spiritual Healing and Health have been amended to authorize the Church to ordain clergywomen and clergymen with the title Spiritual Masesage Healing MinisterSM. This and other titles, that apply specifically to the practice of spiritual massage healing, are registered service marks. These service marks were registered and the Articles of Incorporation were amended to formally recognize the identity and preserve the integrity and sanctity of spiritual massage healing by differentiating it from secular massage therapy.

Spiritual massage healers and secular massage therapists do very different things. In secular massage therapy, massage  refers to a secular modality 1,2 consisting of a well-defined series of specific manipulations (learned in massage schools or elsewhere) of the soft tissues of the material body. Spiritual massage healing is uniquely and qualitatively different because it is a religious healing ceremony of worship in which the healer facilitates the self-healing of an individual's material body, subtle energy body (which includes the mind), and soul by procedures that God, through prayer, advises the healer to use. Some spiritual massage healers may do their healings on the basis of "gut feelings," as Jesus did. "When Jesus used touch to respond to persons presenting physical symptoms, he acted on the basis of compassion, 'gut feelings.'"3

Spiritual massage healing is intimately associated with the soul with which secular massage therapy is not concerned. Paracelsus associated healing with the soul. "The most divine art  is that of healing," he wrote. "And if the healing art is most divine, it must occupy itself with the soul as well as with the body, for no creature can be sound as long as the highest part of it is sickly."2 The healing practiced by the Therapeutae, a pre-Christian order which flourished during the first and second centuries B.C., was also concerned with the soul. "The vocation of these philosophers (the Therapeutae) is at once made clear from their title of Therapeutae … a name derived from [Greek] either in the sense of cure  because they profess an art of healing better than that current in the cities which cures only the bodies while theirs treats also souls  oppressed with grievous and well-nigh incurable diseases … or else in the sense of worship because nature and the sacred laws of nature have schooled them to worship the Self-existent."2 L. J. Bendit therefore incorrectly acknowledges C. G. Jung as the one "who first put forward directly the principle that all our problems - dis-eases - are the result of maladjustment to our spiritual being."2

The soul is also involved in certain health problems that cannot be adequately treated by focusing on the soul alone. In some individuals the body and soul never fused. In others, the body and soul, which were fused, have separated. Such individuals need to be treated by the Body Soul Fusion Process.4 

The difference between symptom-directed, medically-oriented secular massage therapy and spiritual massage healing is comparable to the difference between orthodox medicine and alternative health care modalities. Secular massage therapy is orthodox massage. Spiritual massage healing is an alternative health care modality which may include movements that only superficially resemble certain manipulations of secular massage therapy.2 It may also include movements that are so light and limited in scope that they do not resemble manipulations of secular massage therapy at all. Gentle massage may be included as part of spiritual healing by Healer Members of the National Federation of Spiritual Healers in England.2

The Church for Spiritual Healing and Health ordains individuals as Spiritual Massage Healing Ministers specifically to do spiritual massage healing. This spiritual massage healing is a form of Healing Touch. The Church's Forgotten Language,  which Zach Thomas wrote about in his book with that title.3 In other words, the Church for Spiritual Healing and Health ordains Spiritual Massage Healing Ministers specifically to do the kind of spiritual healing which most other clergymen and clergywomen are not taught to do. The Church does not ordain Spiritual Massage Healing Ministers to do the usual kinds of pastoral work which most clergy women and clergymen are taught to do.

In summary,  spiritual massage healing and secular massage therapy are two different kinds of modalities, just as Spiritual Massage Healing Ministers and pastoral ministers are two different kinds of clergy.

References

1. Schatz, A. Massage therapy and spiritual massage healing are legally different modalities. Spiritual Massage Ministry Newsletter. 1(1):1-2, 1995.

2. Schatz, A. The Church for Spiritual Healing and Health. Spiritual massage healing.  Journal of Spiritual Bodywork. 1(1):1-53, 1995.

3 Thomas, Z. Healing Touch. The Church's Forgotten Language. Westminster/John Knox Press. Louisville, KY 1994.

4. Body/Soul Fusion Process. A Flower Essence Process for Newborns, Infants, Older Children and Adults. Translated by Machaelle Small Wright from the nature intelligences including the Overlighting Deva of Flower Essences, and Lorpuris, the head of the White Brotherhood Medical unit. Perelandra Ltd. P.O. Box 3603. Warrenton, VA 22186.1990.

_______________

The Articles of Incorporation for the Church for Spiritual Healing and Health state that the Church  is incorporated for religious, charitable, educational and scientific purposes.

The addendum to the Articles of Amendment reads in part as follows:

We are now amending the Articles of Incorporation of the Church for Spiritual Healing and Health to specifically authorize this Church to ordain individuals as clergymen and clergywomen with the title Spiritual Massage Healing Minister. Because more and more people are searching for a more spiritual way of life, there is increasing interest in spiritual healing, in the spiritual aspects of massage, and in spiritual massage healing (see Appendix A). To avoid confusion and misunderstanding, Spiritual Massage Healers need to be formally recognized and clearly differentiated from secular massage therapists who do secular massage therapy. This need can be met by ordaining appropriately qualified individuals as clergymen and clergywomen with the title Spiritual Massage Healing Minister. Secular massage therapists are not ordained.

Spiritual massage healing is a form of religious worship that is defined and described below in paragraph 5(b). Spiritual Massage Healing Ministers, as members of the clergy, are very different from secular massage therapists who do symptom-directed, medically-oriented therapy. This is why spiritual massage healing and secular massage therapy are legally different modalities.1 Secular massage therapy, as a secular profession, and secular massage therapists can be regulated by the state. However, spiritual massage healing, which is a form of religious worship, and Spiritual Massage Healing Ministers, who are members of the clergy, cannot be regulated by the state. Pastoral activities of members of the clergy (such as prayer, worship, spiritual healing, spiritual massage healing) involve freedom of religion. This freedom of religion is guaranteed by the separation of church and state in the Constitution of the Commonwealth of Pennsylvania and the Constitution of the United States.1,2 

It is incorrect to assume that secular massage therapists and spiritual massage healers both do massage. What they do is profoundly different in philosophy and practice. They may appear to be doing the same thing only to those who do not know how the two differ. It is not surprising that massage has different meanings in secular massage therapy and spiritual massage healing because many words have different meanings depending on the context in which they are used. Driving a truck is different from driving a hard bargain when buying a car. Making a mistake when we explain something is different from making a wooden box. Seeing a television program is different than seeing the importance of eating nutritious food. Our verbal communication is different from our body communication. When we communicate  verbally, we are doing something different than Feldenkrais teachers do when they communicate tactically with their students.

Some paragraphs in section 5 (below) point out important differences between secular massage and spiritual massage healing. Paragraph 5(c) explains why the term massage is used in spiritual massage healing. Massage is used the same way in registered service marks such as Spiritual Massage TeacherSM and Spiritual Massage Practitioner.SM  

The purpose of these Articles of Amendment is to enable the Church for Spiritual Healing and Health to ordain appropriately qualified individuals as clergymen and clergywomen with the title Spiritual Massage Healing Ministers. Ordination by the Church for Spiritual Healing and Health will be the Church's acceptance, recognition, and acknowledgment of and respect for an individual's already having been chosen and ordained by God in accordance with the concept of ordination in St. John 15:16, set forth in the following paragraph. The Church for Spiritual Healing and Health reserves the right to be selective in exercising its judgment as to whom it may consider for ordination. The Church for Spiritual Healing and Health may consider ordaining those

1.  who believe that they have been chosen by God and ordained by God as set forth in St. John 15:16  - Ye have not chosen me, but I have chosen you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name he may give it to you.   

2.  who believe they are ministering spirits, sent forth to minister.  (Hebrews 1:14).

3.  who demonstrate that they have chosen spiritual massage healing as their means of ministering.

4. who are members of the Spiritual Massage Healing Ministry.

5. who have familiarized themselves with and agree with the philosophy of the Church for Spiritual Healing and Health set forth in the Journal for Spiritual Bodywork  and the Spiritual Massage Ministry Newsletter.  Some important aspects of the philosophy of the Church for Spiritual Healing and Health are:      

5(a) Spiritual massage healers believe they are accountable to God because they believe they have been chosen and ordained by God (St. John 15:16) and sent forth to minister as His ministering spirits (Hebrews 1:14). Each individual decides for herself whether she has been called to do spiritual massage healing; and, if so, what to do and how to do it; and assumes responsibility for what she does. The Church for Spiritual Massage Healing is not responsible for what spiritual massage healers do.  

5(b) Spiritual massage healing is a religious ceremony of worship. It is a form of divinely inspired and divinely guided religious healing. It consists of prayer, love, anointing with oil, and movements derived from the laying on of hands. It is the practice of one's religious faith and conscience. It is a mode of worship. The spiritual massage healer is a religious healer. Prayer is an integral part of spiritual massage healing. It provides the healer with guidance. Without prayer, there is no spiritual massage healing. Spiritual massage healing is therefore very different from secular massage therapy and from all other kinds of secular bodywork.

5(c) The term massage is used in spiritual massage healing only because some of the movements that a spiritual massage healer does may resemble the manipulations of secular massage therapy or other secular bodywork modalities that move or lightly touch soft tissue. The movements of spiritual massage healers are spiritual, whereas the manipulations of secular massage therapists and other secular bodyworkers are, by definition, secular not spiritual.  In secular massage therapy, the term massage refers to a modality that is taught and administered as a standardized procedure with a defined sequence of specific manipulations. There are no specific manipulations and no defined sequence of manipulations that characterize or are otherwise associated with spiritual massage healing.

5(d) Every spiritual massage healing is a uniquely individual and uniquely personal spiritual interaction, that is mediated by God, between the spiritual massage healer and each individual with whom she works. Spiritual massage healers use a variety of movements which they may vary from one individual, with whom they work, to another. Spiritual massage healing is therefore not a modality with a specific sequence of well-defined manipulations, as secular massage therapy is. 

5(e) There is no one right way to do spiritual massage healing. Just as there is no one correct procedure for spiritual healing, so there is no one correct  procedure for spiritual massage healing. Consequently, nobody can teach an individual the correct way  to do spiritual healing or spiritual massage healing. If that were possible, there would be no need for prayer.

5(f) "There is no one right way... Some ... might put on the gloves of professional degrees and start talking...  Others ... may pronounce the holy words and perform the holy rites. There is no one right way... Repeatedly, I am awed that the most wondrous of all the massage strokes is that of simply 'resting' - resting my hands, resting my intentions, resting my heart as one would rest in contemplative prayer... This is touch raised to the art of anointing, the art of prayer and the sacrament of caring."3

5(g) "Our hands are visible prayers. Whenever we bring our palms together in the reverent gesture of wholeness and holiness, the life inside us and the spirit behind these hands wake up and take notice... If our hands are prayers, then touching another person, as in Massage: the Art of Anointing, is indeed an embodied way of praying our care for another person... Our hands carry our love. When we take time to touch our own selves, our elders, our children, to touch the handicapped, the less fortunate, the disoriented; to touch plants and animals; to touch with gratefulness and respect the food we eat and the environment we live in, we leave a wondrous and lasting heart-print behind that says, 'I care about you; I honor you; I am here with you.' Such a touch should never be underestimated."3

5(h) The direction  that a spiritual massage healer receives; i.e., whether she should do anything; and, if so, when, what to do and how to do it, may come from God: the source of all life, Jesus, angels, spirit doctors, spirit guides, the universal source of intelligence, the superconscious or soul-mind, the minds of people who are alive or "have gone on before,"  nature or the divine force, etc.2 The direction for spiritual massage healing may come to the healer consciously, unconsciously,  superconsciously, intuitively, naturally , clairvoyantly, or telepathically.2 "Sister Nancy Vandeveer views massage as 'an extension of the touch of Jesus... I don't feel it's all me doing this. I truly believe it's God working through my hands to touch people. All of us are His hands now.'"4

5(i)  Jesus was a great healer even though he never took any courses in touch therapy, anatomy, physiology, and pathology. Jesus was also a great teacher even though he never took any education course and would not meet contemporary state requirements for teacher certification. Others, who have anointed with oil and have done the laying on of hands, have also been effective healers, even though they have not taken a state-accredited 500-hour training in an state-accredited massage school and do not qualify to take the National Certification Examination.2      

6.  who meet additional requirements that the Church for Spiritual Healing and Health may from time to time establish.

References

1. Schatz, A. Massage therapy and spiritual massage healing are legally different modalities. Spiritual Massage Ministry Newsletter. 1(1):1-2, 1995.

2. Schatz, A. The Church for Spiritual Healing and Health. Spiritual massage healing. Journal of Spiritual Bodywork. 1(1):1-53, 1995.

3. Finch. Mary Ann. In praise of hands. Massage as contemplation and compassion. Privately published.

4. Schaeffer, P. Massage as expanding healing ministry. The National Catholic Reporter. Vol. 32, No. 12, January 19, 1996

Appendix A

During the past three decades, there has been increasing interest in alternative health care, holistic health, nutrition, exercise, nature, spirituality, spiritual healing, preserving the environment, world peace, freedom from hunger, Native American culture and philosophy, personal growth, relationships, meditation, etc. The underlying theme or common denominator in all these interests is the search for a more spiritual life. 

As more and more people became interested in massage, they became interested in the spiritual aspects of massage. This is not surprising because (a) people are searching for a more spiritual way of life and (b) present-day secular massage therapy has a religious origin. It evolved from the biblical anointing with oil and the laying on of hands. Spiritual massage and spiritual massage healing therefore inevitably attract those who are seeking a more spiritual life. This is why there is growing interest in spiritual massage and spiritual massage healing.

Several pages of comments indicating widespread interest in spiritual aspects of massage, are part of the addendum, that is on file in the Pennsylvania Corporation Bureau, but are not included here. These comments have already been published in the Journal of Spiritual Bodywork  (July, 1995)  and the Spiritual Massage Ministry Newsletter  (December, 1995). 

THE HEART MAY NOT BE A PUMP AND CIRCULATION OF THE BLOOD 

MAY NOT BE DUE TO THE PUMPING ACTION OF THE HEART

Albert Schatz

I look at the heart as a spiritual organ, so even the physically wounded heart is spiritually perfect. - Bruno Cortis

Ideally, the content of the heart is love, peace, joy, happiness and creativity. - Bruno Cortis

[The heart] is the spiritual sparkle that breathes life into every cell of the body. - Bruno Cortis

Your body is the heart of your soul. - Kahlil Gibran

Words which come from the heart enter the heart. - Moses Ibn Ezra

Heart attack is a misnomer. The heart never attacks you. It is the source of your life. - Bruno Cortis

 One reason why massage is beneficial is that it enhances circulation. This has been known for almost a century. In 1902, Graham  reported that "By means of a glass tube inserted into a blood-vessel, it has been shown that the blood passes three times more rapidly through a part that is being masseéd  [massaged] than when it is not."1 This present article reports research which may invalidate two concepts about circulation that are axiomatic for massage therapists, physiologists, anatomists, and many others These two  concepts are (a) the heart is a pump, and (b) its pumping action circulates the blood.  

The history of massage is fascinating

Unfortunately, massage schools devote little time to the history of massage and do not involve their students in research.2,3 Consequently, the massage therapists they graduate have little appreciation for the rich research tradition of massage, and have no meaningful feeling for research. What many students remember from the limited history of massage, to which they may have been exposed, is that Peter Ling was the one who first put massage on a scientific basis.2 Some vaguely recall comments about  J. H. Kellogg, M.D.  in Battle

Creek, Michigan.4 But I have not met any who are familiar with Douglas Graham, M.D., who wrote the book Manual Therapeutics. A Treatise on Massage. Its History, Mode of Application and Effects. Indications and Contra-Indications.1 "The first edition of this book was published in 1884, and so far as the author is aware, was the first book on Massage in point of time in the English language." The first edition of Graham's book, which went through three editions, was published one year before the first edition of Kellogg's book appeared in 1885.4

In the Preface to his third edition, published in 1902, Graham wrote: "The history of massage is coeval [of the same duration] with that of mankind and worthy of being preserved; its mode of application can be cultivated as an art second to none that the human hand can perform, having a harp of more than a thousand strings on which to play; its range of usefulness is increasing all the time, and has long since extended into every special and general branch of medicine, so that he who would keep pace with its developments must be well informed in all departments of the healing art. This book is written from the standpoint of the physician and practical masseur, from that of theory and practice, of faith and works. From any other point of view it would have been as one-sided and useless as if an architect who had never learned the use of tools should try to teach carpentry, or as if a carpenter who had never studied architecture should try to teach drawing and planning."

Graham devoted 10.4% (the first two chapters covering 48 pages) of his 462-page third edition to the history of massage. Kellogg devoted 1.4% (the first four pages which he called The Art of Massage. Its History) of his 281-page fourth edition to the history of massage. Graham therefore devoted 7.4 times more space to the history of massage than Kellogg did. Perhaps that is one reason why Graham ended the Preface to his third edition as follows: "Of late the manner of making books on massage has too often been to make a wholesale acknowledgment of indebtedness in the preface to various authors, and after that to take all that is wanted from them without either reference, name or quotation-marks. It is not the way that this book has been made." A close examination of Kellogg's book leaves little doubt about whom Graham had in mind. Finally, Graham dedicated his book "to the memory of my old professors of Jefferson Medical College (1870-1873) in token of esteem for their great learning, dignity, and eloquence." There is no dedication in Kellogg's book.

It is a sad commentary on massage schools that graduates, who vaguely recall comments about Kellogg, know nothing about Graham.

Graham, in 1902 and perhaps in 1984, wondered how the blood got back to the heart. He had no reason to doubt that the heart was a pump, but he did doubt that the pumping action of the heart was completely responsible for the circulation of the blood. "It is indeed a wonder," he wrote, "how the lymphatic and venous currents ever do get back to the heart." He then explained at length (pages 87 and 88) how "Nature, foreseeing the disadvantages under which the returning circulation labors," constructed a circulatory system which aided the pumping action of the heart in different ways." 

Graham viewed the massage practitioner's hands as two adjunctive hearts. "The contracting hands of the manipulator are, as it were, two more propelling hearts at the peripheral ends of the circulation cooperating with the one at the centre, and the analogy will not suffer if we bear in mind that the size of one's heart is about as large as the shut hand, and the number of intermittent squeezes are about 72 per minute, which is about the ordinary pulse rate. If this is not an art that does mend nature, what is?" This appears in Graham's Chapter 8: Physiologic Effects of Massage which begins with the quote This  [massage] is an art which does mend nature, but the art itself is nature.

William Harvey (1578-1657) was the first to accurately describe the circulation of the blood in his book On the Motion of the Heart and Blood in Animals   -  a discovery that "is considered one of the outstanding achievements of modern science."5  After his book was published in 1628, he "immediately lost his practice,"6  but did other things. He was "one of the four censors of the Royal College of Physicians responsible for enforcing the College's monopoly over licensing laws… He [had been] 'Physician Extraordinary' to James I and doctor to Francis Bacon who, he observed derisively, wrote philosophy like a lord chancellor. After the death of James I, in 1625, Harvey became 'Physician Ordinary' to Charles I, who placed the royal doe parks at his disposal to study the generative processes in the doe and hind. As a royal employee, Harvey identified with the political values of his sovereign, his sympathies being royalist, at least until 1649 when Charles was beheaded."5

Although Harvey proved that the blood did circulate, he had no clear understanding of how the heart was involved.7 "Harvey attended the University of Padua while Galileo was on its faculty." (The role of Galileo and Leonardo da Vinci in the history of "the concept of the heart functioning as a pressure pump that forces the blood" to circulate will be discussed later.) Harvey "seemed to be deciding in favor of momentum propulsion from his own experiments focusing on the blood flow and pressure propulsion, probably under the influence of Borelli [one of Galileo's students] who focused on heart motion. At times, [Harvey] implied a momentum propulsion concept:' The auricle (atria) throws  the blood into the ventricle [and] the ventricle projects the moving blood  into the aorta.… The blood is projected by each propulsion of the heart.' At other times he used expressions that imply a pressure propulsion concept. 'The heart squeezes out the blood.' 'The blood is forced into the aorta by contraction of the ventricle.' In a few cases he speaks of the pressure of the blood. However, he also used neutral terms, 'the blood is transferred, transfused, transmitted, and sent' - from place to place."7

"Hypocrites emphasized the importance of rubbing toward the heart, ... [but] the movement of the blood was not understood [by Greek healers]."6 They did not have the experimental evidence which Harvey provided and on which Peter Henrik Ling's manipulations were based. Ling (1766-1839) recognized the importance of Harvey's discovery that blood circulated. This is why the manipulations of the Swedish Movement, which he developed, moved blood toward the heart. 

"In the beginning of the 19th century, Peter Henrik Ling tried to systematize Greek, Roman, Egyptian, and Chinese massage techniques. The resulting maze of graphs, exotic equations, strange incantations, and paranormal speculation was so complicated that one of Ling's students remarked, 'Dr. Ling must be a truly remarkable man Almost all he says is beyond one's understanding."6 Nonetheless,  Ling is generally considered as the first to systematize massage. According to Graham, "However the genius of Ling and the claims of priority made for him may have been disputed, there seems to be no doubt as to the merits of the system  which he rescued from oblivion and by all accounts put upon a scientific basis."1 

The heart may not be  a pump, and circulation of the

blood may not be due to its pumping action

The issue that perplexed Graham in 1902 was that circulation of the blood could not be completely explained by the pumping action of the heart. That issue may now be resolved by research which provides convincing evidence that the heart does not pump the blood but is involved in its circulation in another way. The following information is quoted from the original publication.7 rather than paraphrased or summarized, so that the reader can experience the flavor of the original report rather than a distilled concentrate.       

"The heart, an organ weighing about 300 grams" [about the size of your fist], "is supposed to 'pump' some 8,000 liters of blood per day at rest and much more during activity, without fatigue. In terms of mechanical work, this represents the lifting of approximately 100 pounds one mile high! In terms of capillary flow, the heart is performing an even more prodigious task of 'forcing' the blood with a viscosity five times greater than that of water through millions of capillaries with diameters often smaller than the red blood cells themselves! Clearly such claims go beyond reason and imagination. Due to the complexity of the variables involved, it has been impossible to calculate the true peripheral resistance even of a single organ, let alone the entire peripheral circulation. Also, the concept of a centralized pressure source (the heart)  generating excessive pressure at its source, so that sufficient pressure remains at the remote capillaries, is not an elegant one."

"The problematic situation in cardiovascular physiology was expressed by Berne and Levy who wrote: 'The problem of treating pulsatile flow through the cardiovascular system in precise mathematical terms is virtually insuperable.' A fundamental aspect of this problem relates to the fact that the major portion of our knowledge of cardiac dynamics has been deduced from pressure curves. In fact our knowledge is so confusing that some life scientists are considering chaos theory and mathematics to try to find the order in the system... The chaos derives from a mix of facts  and conjectures and not from the nature of the phenomenon itself."

"The blood is not propelled by pressure but by its own biological momenta boosted by the heart. When the heart begins to function, it enhances the blood's momentum with spiraling impulses. The arteries serve a subsidiary mimical heart function by providing spiraling boosts to the circulating blood. In so doing the arteries dilate to receive the incoming blood and contract to deliver an impulse to increase the blood's momentum."

"In 1920, [Rudolf] Steiner, [scientist and philosopher] of the Goetheanum in Switzerland had pointed out in lectures to medical doctors that the heart was not a pump forcing inert blood to move with pressure but that the blood was propelled with its own biological momentum, as can be seen in the embryo, and boosts itself with 'induced' momenta from the heart. He also stated that the pressure does not cause the blood to circulate but is caused by interrupting the circulation."

"In 1932, Bremer of Harvard filmed the blood, in the very early embryo, circulating in self-propelled … spiralling streams before the heart was functioning. Amazingly, he was so impressed with the spiralling nature of the blood flow pattern that he failed to realize that the phenomena before him had demolished the pressure propulsion  principle."   

"The history of the pressure propulsion premise goes back to Galileo and Leonardo da Vinci. The concept of the heart functioning as a pressure pump that forces the blood, assumed to be amorphous and inanimate, into its vessels and taking on the shape of its vessels was suggested by Borelli, a student and close friend of Galileo, who observed the spiralling heart and compared its function to wringing the water out of a wet cloth. Borelli did not confirm his conjecture with experiments but was supported by misleading drawings of the left ventricle found later in Leonardo's Notebooks."  "With slight variations, the erroneous sketch in Leonardo's Notebooks has been used in most biology, physiology and medical texts during the last few hundred years, as well as in most modern anatomy texts in the last decades. The false sketches have served to bear witness to a false premise."

"The blood is propelled by a unique form of momentum." According to Steiner, "the blood moves autonomously, and ... the pressure in not the cause of blood flow but the result of it." "Steiner indicated that embryology provides the clues for solving the problem of the circulation." ... "That the streaming of the blood can be observed before the functioning of the heart is supported by observations that the circulation in the early chick embryo is maintained for around 10 minutes after the heart had been excised. Moreover, the inherent mobility of the blood was highlighted by Pomerance and Davies who found an embryo that lived to term without a heart but was born dead and grossly disfigured. Thus, the composite view of the embryonic cardiovascular system tells us that the blood is not propelled by pressure, but rather moves with its own biological momentum and with its own intrinsic flow pattern."

"Not only is the blood flow well maintained in the embryo before the formation of the valves; there are reports of adults in whom both infected tricuspid and pulmonary valves were surgically removed and not replaced by prosthetic valves, without significant problems.

"The autonomic vortex movement of the blood ... is inherent to the blood motion. It is not an accidental local disturbance often explained as turbulence or eddy currents, nor a localized phenomenon with a single functional purpose as in heart valve dynamics. From a broader view it is to be expected that blood should so move, considering that fluids in nature tend to move curvilinearly, which is their path of least energy. The extreme expression of this tendency in nature, in terms of order, stability and minimal expenditure of energy, are tornadoes and 'jet' streams."

"Movement without applied pressure is movement without momentum, as we observe so dramatically in the long leaps of racing cars. It is also manifest in the nature of flowing water in open streams, traveling tornadoes, and jet streams which are actually horizontal spirals of air and moisture that can be thousands of miles long and move around like meandering rivers in the upper atmosphere. A thrown ball in its trajectory also moves without pressure."

"The spiral [pattern of blood flow] is also apparent in the heart and vessel form and function. The musculature of the heart and arteries all the way down to the pre-capillaries is spirally oriented, and both the heart and arteries move spirally to augment the momentum of the blood. The literature on anatomical and physiological considerations of the twisting motion of the heart and vessels is comprehensive... The fact that arterial endothelial cell orientation closely follows the blood flow patters is well established."

This new understanding of what role the heart plays in circulation of the blood has profound practical implications. "Cardiovascular disease [is] the number one cause of death in the U.S… The impact of spending billions of dollars on cardiovascular research using an erroneous premise is enormous."

References

1. Graham, D. Manual Therapeutics. A Treatise on Massage. Its Mode of Application and Effects. Indications and Contra-Indications. J. B. Lippincott Company. Philadelphia. 1902.

2. Schatz, A. A search for an appropriate philosophy of massage. Part 1: Newtonian-Cartesian science. Journal of Spiritual Bodywork. 1(3):1-9, 1995.

3. Schatz, A. What is a research scientist doing with massage?  Massage Therapy Journal. 33:32-38, 1994.

4. Kellogg, J.H.  The Art of Massage. Its Physiological and Therapeutic Applications. Modern Medicine Publishing Co. Battle Creek, MI. 1904.

5. Merchant, C. The Death of Nature. Women, Ecology and the Scientific Revolution. Harper. San Francisco. 1980.

6. Inkeles, G., and Todris, M. The Art of Sensual Massage. Simon and Schuster. New York. 1972.

7. Marinelli, R. et al. The heart is not a pump. A refutation of the pressure propulsion premise of heart action.  Frontier Perspectives (published by The Center for Frontier Science at Temple University) 5(1):15-25. 1995.

LIGHT OUT OF AFRICA

"Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that frightens us. We ask ourselves, who am I to be brilliant, gorgeous, talented, and fabulous? Actually, who are you not to be? You are a child of God. Your playing small doesn't serve the world. There's nothing enlightened about shrinking so that other people won't feel insecure around you. We were born to manifest the glory of God within us. It's not just in some of us; it's in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear our presence automatically liberates others." - Nelson Mandela, President of South Africa, from his 1994 inaugural address.

RELIGIOUS/SPIRITUAL CONVICTIONS ENHANCE HEALTH

When Jeffrey Levin was a graduate student in the 1980s, he wondered whether there was any correlation between health and religion. His professors told him that he would not find anything of interest in the medical literature. But one professor, a well-known social epidemiologist, encouraged him to see what he could find. Over the course of five years, Dr. Levin, who is now an immunologist, located 250 publications which reported that religious or spiritual beliefs enhance health, but do so in different ways.

What he found in his epidemiological studies was surprising. Such studies are done with what are called matched populations. Two different groups that are as much alike as possible are compared, so that whatever differences are found will be significant. But Dr. Levin's results were surprising because the protective effect of spiritual and religious beliefs (a) was not related to race, age, nationality, gender, social class, or ethnic origin; (b) occurred with a wide range of diseases including cancer regardless of where it was located; and (c) was associated with many religions - Muslim, Protestant, Hindu, Catholic, Zen, Jewish, Parsi, Buddhist, and Zulu.2

Some religions promote health by requiring adherence to certain diets and hygienic practices; and abstinence from tobacco and alcohol. Because of genetic factors, there is a high incidence of Tay-Sacks Disease in Ashkenazi Jews, of sickle cell anemia in certain black populations, and of hypercholesterolemia in Dutch Reformed Afrikaners. However, the widespread effectiveness of religious practices indicates that the healing process is universal. Dr. Levin suggests that religious conviction (a) "may engender peacefulness, self-confidence, and a sense of purpose;" and (b) produce "a sense of belonging and convivial fellowship" which counteracts anger and other forms of stress.

Dr. Levin also believes that the "psychodynamics of religious rites may establish a 'sense of being loved' as well as 'actual physiological arousal' during worship and prayer … believed to be associated with health and well-being."

Dr. Herbert Spiegel, whose specialty is hypnosis, was impressed by what healing ceremonies throughout the world have in common. "I think," he said, "there are many roads to Rome, but once you're there it's the same city. The ability to turn inward and not allow static to interfere with the music is the shared goal."3

References

1. Hirshberg, C., and Barasch, M.I. Remarkable Recovery. What Extraordinary Healings Tell Us about Getting Well. Riverhead Books. NY. 1995.

2. This universality of healing is why the Church for Spiritual Healing and Health is ecumenical and welcomes members of all religious faiths who share an interest in spiritual massage healing. (See What is the Religion of the Church for Spiritual Healing and Health?  Spiritual Massage Ministry Newsletter 1(4):4-5, 1995)

3. Dr. Spiegel's conclusion supports the position of the Church for Spiritual Healing and Health set forth in our Journal  and Newsletter.  There are many ways to do spiritual healing and spiritual massage healing. Each individual decides for herself how to do spiritual massage healing for each individual she works on, and she may do it differently for different individuals. Spiritual massage healing is therefore not a clearly defined procedure, as many secular bodywork modalities are.

THE MILITARY CAN BE DANGEROUS

 TO YOUR HEALTH

"Shoulders back, guts in," says the top sergeant, meaning you must do  it. The minute you force yourself to maintain a posture of this sort, you betray that all is not well with your world. You show the world that your structure and your posture are at war.1     

"The military drill posture of chin in, chest out, shoulders back, and knees locked backward is not thinly veiled at all. It is a command to distort the spine  by deliberate hyperextension. The most common response to stress is to "stand up like a man," and we do it in the same unconscious, automatic manner that we first extended our backs during babyhood. It is as if, having taken our stance in the world by learning to stand straight (i.e., extended) , we cannot help but respond to stress in the world by standing "straighter" (i.e., by hyperextension). But "straighter" than straight is not straight at all; it is the curvature called lordosis, which plagues a large majority of the adult population."2

References

1. Rolf, I.R. Rolfing. The Integration of Human Structures. Dennis-Landman. Santa Monica, CA. 1977. 

2.  Hanna, T. The Body of Life. Alfred. A. Knopf. New York. 1979.

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