La Medicina Sagrada
How a revolutionary discovery of the brain and central nervous system opens the way toward a new future in medicine.
For all the things medicine has given us, such as new knowledge, technology, and life-saving safety nets, it has never been able to give us an explanation of disease that’s causal (non-statistical) and that alleviates our fears and angers. A new scientific model now exists that can alleviate the plagues of negative emotion humanity still faces regarding disease. It opens the way to a new understanding and approach to disease that finally validates, without any doubt, the vital importance of the nervous system.
In the 19th century, the founder of chiropractic, D.D. Palmer, phrased the fundamental question that has faced all medical paradigms since the dawn of time: “I desired to know why one person was ailing and his associate, eating at the same table, working in the same shop at the same bench, was not. Why? What difference was there in the two persons that caused one to have pneumonia, catarrh, typhoid, or rheumatism, while his partner, similarly situated, escaped?”
The knowledge of a definitive cause of organic disease (diseases excluding injury, poisoning, or starvation) could not have been known with scientific clarity in D.D. Palmer’s time (although he was certainly the closest to uncovering the secret through his focus on the nervous system). Such a knowledge of disease causality would have been regarded as a sacred gift to humanity, and I believe chiropractors then would have been the first to adopt this gift into practice, just as they are doing today. Due to its monumental importance, the revolutionary discoveries to be discussed in this article have been given the overarching name of La Medicina Sagrada, or “the Sacred Medicine,” for it is a new medical paradigm and a gift to humanity, equipped with a sacred knowledge that points us toward a new and more beautiful world to come.
Being the revolutionary discovery that it is, the Sacred Medicine—otherwise called GNM (German New Medicine) or the New Medicine—represents the greatest threat to medical orthodoxy since the founding of chiropractic, which arose amid the politically established pharmacopeias of their day. Therefore, like other progressive ideas in medicine, the Sacred Medicine lives behind a virtual “information wall”—an easily detectable but pernicious “pseudo-skeptic blockade”—which works to condemn ideas before their contents can be examined. Herbert Spencer once described this when he said: “There is a principal which is a bar against all information, which is proof against all arguments and which cannot fail to keep man in everlasting ignorance. That principle is contempt prior to investigation.”
The Discovery of a Century
Many in history have intuited that stress plays a role in health. Now we can know for sure that an acute stressful experience, called a “biological conflict shock,” causes disease in the body. How can we know? By studying the computer tomography (CT) scans of tens of thousands of cancer and disease patients to discover in each case a distinctly visible brain formation (or alternatively, an edema) located overtop the brain relay that’s responsible for the function of the diseased organ. Then to explore their life histories to discover a common emotional trauma, or conflict, that occurred prior to their symptoms and diagnosis. And then to piece together a clear, predictable pattern based on new biological laws that can be verified independently by anyone and confirmed with a CT scanner.
The discovery in the brain of distinct ring formations that correspond to diseases in the body was certainly the medical discovery of the century. But, for reasons we won’t go into, few were made aware of this discovery. What’s the purpose and function of this ring formation? Its purpose is to help adapt a specific organ in the body in response to a unique biological conflict shock—a life-threatening or shocking experience.
The conflict is called a “biological conflict” because it not only engages the mind and emotions, but it causes an imprint in a specific part of the brain that guides the immediate, specific adaptation in the corresponding organ of the body. A biological conflict is completely dependent on the subjective experience of the individual. It is this subjective element that will determine the location of the brain formation and organ-adaptation that results. Or as Aaron Antonovsky states in his book, Health, Stress, and Coping, “If anything has been learned in the study of stressful life events, it is that what is important for their consequences is the subjective perception of the meaning of the event, rather than its objective character.”
Just as the brain initiates the “fight or flight” response due to external perceived stress, so too can it initiate what are called “special biological programs of nature,” which cause organ-specific adaptations. Like a computer program, a biological program activates only upon a unique command. In this case, the command is the subjectively perceived biological conflict shock. The resulting organspecific adaptation that arises will last for as long as the conflict is perceived to exist.
What we call disease is a natural consequence of these organ-specific adaptations. Different organ adaptations result in different symptoms. Furthermore, some organs manifest symptoms during the conflict adaptation phase, while others only show symptoms after the conflict-stress is over, when the body can begin to heal and reverse the adaptation.
Manifestations with Meaning
The revolution in thinking comes when we see how symptoms of disease are actually meaningful manifestations of the body. No matter how much we may dislike them, symptoms are not an “error” or “faultiness” of nature. They are the result of an underlying adaptation to stressful life experiences—experiences that may have conflicted us for a brief moment in time, or for days, months, or even years.
Let’s summarize the picture so far:
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A stressful life experience, called a “biological conflict shock” causes the appearance of….
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A ring formation in the brain* that encircles a specific brain relay acting as a kind of command center.
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This formation then guides a biological program of adaptation which alters and changes a specific organ or tissue in the body.
* Wikipedia will claim that these brain formations are artifacts of the CT technology. Many researchers have shown that they are real objects in the brain, and this has been easily confirmed by leading CT construction engineers. Ryke Geerd Hamer (GNM’s pioneering discoverer) has also confirmed their existence via the new biological laws, which predict their activity and disappearance from the brain.
One of the consequences of these brain-mediated organ adaptations is what we call symptoms of “disease.” For any given organ or body tissue, the brain will either initiate a process of cell ulceration in the organ, or cell growth, and this process causes symptoms.
Let’s look at one example out of hundreds of possible biological programs—people with lung-alveoli cell growths (lung tumors). In these cases you will be able to observe two things: A ring formation in the area of the brainstem that controls the lung alveoli tissue, and a personal testimony of a preceding experience of an acute death-fright conflict, or an acute fear of losing one’s life. This “death-fright conflict” results in an adaptive biological program that alters the lung alveoli cells by adding and multiplying cells to enhance the lung’s ability to absorb and transfer oxygen into the bloodstream. If the conflict lasts for a long enough time,
these microscopic cell additions will continue until they appear as one or more tumors in the lungs. For this specific organ, there are usually no symptoms during the adaptation while the cells are multiplying, except that the individual is in a state of fight-flight physiology.
Following the resolution of the death-fright conflict— when the fear is over—the body will go into a parasympathetic state and immediately stops multiplying the alveoli cells. The ring formation in the brainstem dissolves into an edematized region and the body begins to reverse the adaptation. It starts to break down the previously added cells. Here we have an additional groundbreaking discovery: “Germs” already present in the microbiome of the body activate during this restoration process to help break down the previously multiplied cells. In this example of a deathfright program, ancient and specific microbes, including fungi and tubercular bacteria, stir into action under the guidance of the nervous system, to help deconstruct the previously multiplied alveoli cells. This process leads to the symptoms of cough, rusty-colored sputum, fatigue, inflammation, and pain, varying from mild to severe, depending on the severity and duration of the preceding conflict. This example shows us two things. First, the causal origin of alveoli tumors is a traumatic “death-fright conflict.”
Interestingly, one of the most common forms of what doctors call “metastasis” after discovering a primary cancer are these newly formed lung alveoli tumors. Now we can see why: The diagnosis of the first cancer—especially if it comes with a death-related prognosis—can result in a death-fright conflict that causes the alveoli cells to quickly multiply.
Second, this example shows us that the cause of “tuberculosis infection” is really innate to the organism. It is the body’s post-conflict “healing” or deconstruction process responding to help break down the previous cell multiplication. This helps to explain why “latent TB” in millions of people around the world doesn’t result in any symptoms, even though the “pathogenic” microorganism is present in their bodies. These individuals can be young, old, healthy, unhealthy, smokers, drinkers, or athletic superstars—their bodies simply would not employ the existing tubercular bacteria unless there was a related biological conflict going on in their lives which required these microbes’ participation.
You can imagine any number of life events that may be regarded as a “death-fright conflict.” Stumbling upon an angry tiger and her cubs, for example, or hearing a doctor’s stunning, life-sentence diagnosis. One can also incur this conflict on behalf of another—for instance, if a loved one almost falls off the ledge of a cliff. However, it must be remembered that the same experience for a different person may be subjectively different, resulting in a completely different biological program of adaptation.
There are many kinds of biological conflicts, such as anger conflicts, territorial conflicts, identity conflicts, separation conflicts, loss conflicts, self-devaluation conflicts, motor conflicts, and morsel conflicts. Each one will engage a different part of the brain to mount a meaningful adaptation in the body.
It’s fascinating to note that in addition to the changes in the organ, there are also changes going on in the psyche.
While there is always an evolutionary survival purpose to the organ adaptation (for instance, increasing oxygenation in the lungs after a death-fright), there are also mental and emotional changes which affect how we perceive and act in the world.
An Alternative to the Immune System
We can re-contextualize pandemics such as the 1918 flu under this new model, with tremendous implications. In 1914, the First World War began as a terrible surprise to many millions of people. The acute fear of dying, or of having one’s family member die, was a likely biological conflict shock that occurred around the world, for some lasting the entire span of the war—four long years. Just as we saw in the prior example, symptoms of rusty-colored sputum, cough, and fatigue only come after the stress is over, when the body can reverse and heal from the previous cellmultiplication adaptation. 1918 was the year World War One came to an end, when the conflict would have been resolved in millions of people. Other diseases followed this same pattern. For instance, bronchial pneumonia at the end of the war was the result of a different conflict: a “territorial fear of aggression,” or the fear of an “outside aggressor” entering one’s “territory.” This conflict resulted in a bronchial lung cell-ulceration adaptation (to widen the tubes to improve the body’s ability to inhale air faster), but symptoms only began after the conflict was over, when the body began to restore the adapted tissue.
For centuries, humanity has been operating under a paradigm that defined disease as a dysfunction of the body. Anything that was said to cause this dysfunction was regarded as “pathogenic.”
Toxins,* bacteria, viruses, “malignant” cancer cells, and, before these, impure spirits, impure blood, curses, sexual fluids, and many others. All of them were considered pathogenic, said to either infect us, damage us, or corrupt us past a certain threshold, beyond which the body would fall ill. Whether or not this threshold was reached depended on many variables, including a “strong immune system.” As the name suggests, the immune system defended against microscopic or invisible attackers and invasion, preventing a breakdown from happening.
* According to the findings of GNM, toxins are not a “cause” of disease, unless the toxic overload constitutes a biological poisoning event. However, it is still recognized that toxic accumulation hinders the body’s ability to function optimally. Adaptive processes are aggravated by toxic accumulation in the body.
The idea of an immune system is vital to our traditional model of health, because without it there would be no feasible answer to the question: “Why does one person get sick, while another, harboring the same bacteria, virus, protein particle, or cancer cell, doesn’t?”
Numerous examples of anomalous cases exist that baffle the immune system theory, such as the drinker, smoker, and poor eater who’s full of toxins yet escapes diseases, while his twin brother, associate, or best friend who is doing all the right things (and even has the right antibody titers) falls very ill. Despite these cases, the immune system theory remains firmly entrenched in public perception because there has not been a better alternative and because billions of dollars are invested in it. Finally, there is a better alternative!
What if our understanding the immune system could be reconfigured as a “repair and support” system? What if the activities seen under a microscope are more akin to civilizational infrastructure projects rather than a microscopic world war? Is it possible that we can let go of the “immune system” idea altogether? Is it possible that we can satisfy the question of why people develop disease using a model that offers greater predictive power?
Can we as a society replace the biological concepts of war, defenses, attack, battle, infection, and defeat with adaptation, harmony, intelligence, the nervous system, the psyche, and the microbiome?
German New Medicine represents a movement to step out of what B.J. Palmer once called, “the old principles,” and to evolve the paradigm of human health and well-being toward a more beautiful conception of life. Fundamentally, it shows us a world that exists beyond the age-old construct of good vs. evil in biology—a construct that often turns a healthy human being into a battleground, as evidenced by so many “medicines” of the past and present. The new paradigm provides a scientific framework that revivifies the body to be something much greater than a biochemical machine at war with itself or its environment.
For more than 200 years, we’ve been living with a reductionist science of biology that hoped to explain, from mechanistic atoms and molecules, the larger phenomenon of life such as organ activity, health, and disease. In that paradigm, we had to rely on concepts such as chaos, randomness, and pathogenicity. With the discoveries of GNM, we can break away from these old principles and radically exclaim with confidence: “Life expresses intelligence!” We can begin to understand biology from the basis of consciousness—seeing consciousness to be one with the body—and from this new scientific groundwork we can pronounce with equal conviction: “There is no pathogen!”
For what we are dealing with in the manifestation of organic diseases are meaningful biological adaptations to stressful life experiences—and that is all.
I believe it will be asked by future generations, “How could we have left out that most vital of constants— experience and consciousness—and still have hoped to acquire a definitive answer to the cause and prevention of disease?”
This brings us to the topic of medicine itself. In the case of emergency restoratives, such as re-aligning broken bones from accidents, modern medicine is unparalleled— especially thanks to the technology explosion of the last 100 years. However, in the case of organic diseases, from infections to cancers, modern medicine has many shortcomings. The reason for this discrepancy is that, in the latter cases of organic diseases, doctors only saw a pathogenic breakdown process; they did not see what the body really wanted. In their worldview, they couldn’t see how the body was operating within the context of mind, emotion, or past traumatic experiences, nor were they taught to appreciate the body within the context of an underlying intelligence that might at least indicate a meaningful, purposeful framework behind the manifestation of disease.
The biological discoveries of GNM constitute a major shift in our approach to disease. It allows us to precisely align our actions to be in harmony with the intelligence of the body and mind and their unified purpose. I believe this new context will elevate medicine to the same level of success with disease that we have achieved with respect to acute restorative interventions.
Chiropractors have known of the body’s innate intelligence and see it to be an expression of a greater Universal Intelligence, which, from the above-down inside-out, stirs all living creatures to life. They recognize this intelligence to underlie all biological processes—including the manifestation of disease. This principle puts them at the leadingedge of their time.
Implementing the Sacred Medicine
“Future therapies will entail very little medication, but will require the patient’s understanding of the root cause of his conflict and disease.” —Ryke Geerd Hamer
Let’s review the process that gives rise to disease symptoms. First, we experience a biological conflict shock— an unexpected, isolating event. Our subjective interpretation launches a specific brain-mediated organ adaptation in the body. Depending on the organ, symptoms may arise during the body’s adaptation phase while the conflict is going on, or (more often), during the body’s healing phase after the conflict is over and the body begins to reverse and restore the adapted organ.
If you are experiencing organic symptoms (discounting biological poisoning, injury, or starvation), then you know your body must have activated an underlying program as a result of a biological conflict shock. For instance, if we are experiencing the common nasal mucosa ”infection,” we can know, owing to the body of GNM research, that the biological conflict we experienced was a “scent or stink conflict,” and that the symptoms are a sign that we have resolved the conflict, and the body is now restoring the adapted tissue.
All adaptations have their purpose. The asymptomatic adaptation of the nasal mucosa served the purpose of increasing our sense of smell through cell ulcerations in the mucosal membranes, which open the passages to allow for greater air flow. But now that the stressor is over, the body can reverse that adaptation, causing the inflammatory, “healing” symptoms.
Knowing that the symptoms here are post-conflict healing symptoms, we can ask ourselves the question: “What stress in my life resolved just prior to the onset of symptoms?” Perhaps the answer comes to us immediately: “Well, earlier that day, my boss assured me he wasn’t going to fire me, much to my relief; a rumor had spread for a week that he was, and I was very worried.” Or, “I just completed a surprise deadline that I was sure was impossible and was going to ruin my reputation.” Or, “I was pulled over by a cop for the first time. The experience really freaked me out! I began to have symptoms that very night after I let it go and fell asleep.”
(When threatened, an organism’s increased sense of smell can save its life. For human-animals, these programs may seem unnecessary for our survival. But this fails to appreciate the parallel changes that arise in the brain and psyche that may be absolutely vital to our successful response.) All that is truly needed to begin this detective work on yourself or others is a familiarity with the logic of the biological discoveries of GNM, and an investigation into the existing body of research that has tied the variables together: e.g., the symptoms, the organ-specific program, and the underlying biological conflict.
In an ideal world, symptoms will go away naturally after the conflict resolves and the organ restores itself to normal tone. But chronic diseases, including allergies and autoimmune disorders, demonstrate that sometimes the body and mind do not move so smoothly through the adaptation and healing phases. Sometimes the mind or body gets hung up on a conflict, and this pattern can cause the body to maintain symptoms.
Chronic disease, allergies, and auto-immune disorders can be understood anew. In each case we are dealing with biological conflicts that are “relived,” either by circumstances in our life, or by underlying emotions within our psyche that keep the conflict fresh in our consciousness.
What we call allergies proves to be a most fascinating example. Allergens are environmental triggers that were present during the moment of the unexpected conflict shock. The allergen brings our subconscious back to the conflict episode, as though it were here again, close at hand. One professor described it succinctly: “If you suffer a biological conflict and a cow happens to be passing, you will develop an allergy to cows, but if you happen to be biting into an orange, you will develop an allergy to oranges.” Whenever we come into contact with these environmental triggers, the body becomes reminded of the original conflict shock that occurred months or even years before, which causes a relapse of the biological program adaptation, which then re-inflames the organ with symptoms.
Work with a GNM practitioner, or with oneself, will help to uncover what that inceptive shocking experience was in our lives, so we can begin to understand it better, and determine what in our lives or in our psyche is reminding us of the conflict, and how best to resolve those attachments. In the case of chronic symptoms that have lasted a long time, this investigative work can be the key that helps us release the conflict, either by a mental shift or by a conscious change of circumstances.
In time, the success of any medicine or intervention will have to be seen within this larger context of the GNM discoveries, knowing now that the underlying cause of disease is a psyche-brain-organ syndrome, and not anything pertaining to the organ alone. As Plato famously said, “The greatest mistake in the treatment of diseases is that there are physicians for the body and physicians for the soul, although the two cannot be separated.”
“I can attest that the intimate knowledge of the biological and psychic mechanisms and their correlation with the medical symptoms always led to an improvement in the patient’s situation.” —Marc Frechet
It is a great miracle to see a person previously suffering from a chronic disease, an allergy, or an autoimmune disorder to learn this underlying mechanism of what’s really going on in their body, and to resolve the attachments that were keeping the program active and on standby. And then to experience from this work the body’s self-healing potential freed up to clear away the symptoms. I believe this “miracle” will simply be the basic scientific reality that represents a new path for humanity, when science meets consciousness.
Conclusion
After studying the Sacred Medicine and its underlying biological discoveries, I’ve come to appreciate that its success comes down to two fundamental factors: the quality of the patient-doctor relationship, and the introduction of new knowledge, which empowers the individual with responsibility and ownership over the true cause of his or her disease. If you look at any shocking experience that initiates a biological program, you will find that it is always unexpected, and it is always isolating. In other words, it disempowers us with a feeling of uncertainty about what we can do. And it makes us feel like no one can help us. A good doctor can reverse this feeling, whatever the original emotional conflict may be. Similarly, new knowledge about the cause of the disease and its personal, meaningful purpose can itself reverse many doubts and uncertainties lingering in the mind. Knowledge of the cause of our diseases can be immensely cathartic.
In the models of healing developed over the centuries, prophylactic chemicals were the primary medicine. “Following doctors’ orders” was the practice. And symptom eradication was the goal. In the Sacred Medicine of our time, knowledge is the medicine. Self-inquiry combined
with various methods of supporting normal physiology is the practice. And mental, emotional, and spiritual growth from the “above-down inside-out,” as B.J. Palmer put it, is the goal.
It is heartening to grasp the spiritual dimension of the new paradigm. This is the recognition that we create the program. We cause the program. We initiate the program. At some level of our being, we are totally responsible for the adaptations going on. This shift of perspective commands a tremendous growth of being. We can begin to look at biological programs as “technologies of the soul,” housed within the subconscious mind of Mother Nature, that we use according to our own needs and destiny. And we are only just beginning to wake up to how this living technology works!
GNM offers us a beautiful gift—to know that our biological programs and their symptoms of disease arise from our experiences of life, and that they are one with the consciousness of the willing soul.
When I share the revelatory findings of German New Medicine with friends and family, often we lose our footing with the familiar ground underneath us. Some of the ideas are not new: People of all ages have recognized the importance of mind and emotion on health and disease. But the new scientific discoveries that validate this connection with unparalleled clarity is simply profound to behold, and it’s the basis for many wonderful conversations.
Sometimes fundamental questions come up. Why do people die of disease? What is the meaning and purpose of life? Such questions have been perennially asked by the philosophies and religions of our species. Now, I believe we are at a time when we can begin to investigate these questions with a firm footing in the emerging science of conscious biology. And with this foothold, I hope the first thing to happen is a great and triumphant dissolution of many of our health-related social angers and fears.
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Disclaimer. This article is not medical advice. Seek out a holistic doctor who lives by the Hippocratic oath to address any medical concerns.
