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whatsoever constitutes a violation of copyrights.SLEEP 
 
 
 
 
 
A  SOURCE 
OF  HARMONY  
 
 
 
 
 
EDMOND BORDEAU X SZEKELY  
 
 
ESSENE SCHOOL OF LIFE 
 
1. We believe that, in the present state of society, it is possible for every 
one, by judicious use of the best available methods of hygiene and individual 
improvement, to achieve considerable betterment of the quality of his life. 2. We  believe that it is the  wort h  of individuals which makes the worth 
of societies and which cond itions the effec tiveness of public institutions. 3. We believe, consequently, that every man owes a bounden duty to 
himself, to the community and to the future of Humanity to make his own 
improvement the essential task of his life. 4. We believe that this work of improvement has the sure effect of 
introducing into the life of the individual a quota of happiness proportional to 
the value of his efforts. 5. We believe that it is the study of the laws in Nature and in faithful 
adherence to what they prescribe, that man finds the surest guides in his effort to 
improve himself. 6. We believe that human thought  and will have considerable power and 
that they should be used conscientiously in the service of good, that is to say, in 
the service of the force that leads Nature towards ever higher forms of 
manifestation. 7. We believe in the irresistibility of progress and in the certain triumph 
of beauty over ugliness, of truth over error, of good over egotism and hatred. 8. We believe  that  expansive love,  fraternity and co-operation are the 
only effective means of collective progress, and that nothing true, beautiful or 
good can be built upon hatred, the spirit of party, cliques, rivalry, revenge and 
oppression. 9. We believe that there cannot fail to be universal sympathy for every 
sincere  effort to  do  good,  even when it seems to  be  in  opposition,  as the 
ways  of realizing a better future are as numerous as are human temperaments. 10. We firmly believe that we shall overcome evil, not by attacking it, 
but by maintaining and strengthening the good. Evil exists not;  
    Only the past. The past is past. The present is a moment. The FUTURE is all! ESSENE SCHOOL OF LIFE 
 
DEDICATED TO THE ESSENE RENAISSANCE  
OF HEALTH, HAPPINESS,  
ABUNDANCE AND WISDOM  
UPHOLDS THE ESSENE IDEALS OF  
THE FATHERHOOD OF GOD  
THE MOTHERHOOD OF NATURE  
THE BROTHERHOOD OF MAN  
AN INDEPENDENT—NON SECTARIAN—NON POLITICAL — NON 
PROFIT — EDUCATIONAL. WORLD ORGANIZATION  
SPECIALIZED IN ALLSIDED EDUCATION FOR  
LIFE LIBERTY AND THE PURSUIT  
OF HAPPINESS 
 
The First Essene Organization in Europe and America  
Founded in Nice, France, 1928. Transferred to Elsinore, California—1935. FOUNDER AND PRESIDENT: 
Edmond Bordeaux Szekely 
 
MAIL ADDRESS  
Tecate, California, U.S.A. 
 
OFFICIAL LANGUAGES 
English, French, German, Spanish, Italian, Latin, Esperanto 
 
BRANCHES AND REPRESENTATIVES  
Australia, Canada, England, France, Ireland, Mexico,  
New Zealand, Oceania, Palestine, South Africa,  
United States, West Africa, West Indies. SERVICES FOR STUDENTS AND MEMBERS  
International Quarterly of the Essene and  
Cosmovitalist World Movements  
Periodicals—Yearbooks—Books  
Weekly and Monthly Lessons  
Courses for University Entrance  
Credits Recognized by Several Universities  
Certificates and Diplomas  
Individual Guidance and Supervision for Students  
Special Co-operative Services for Members 
 
FOR FURTHER INFORMATION 
send 25c for our 48 page Digest and Guide-book, 8½ x 7", profusely illustrated 
with 50 pictures, containing concise condensations of all above books with 
detailed introductions to the Essene Teaching and Cosmotherapy. Address THE 
ESSENE SCHOOL OF LIFE, TECATE, CALIFORNIA. First  Edition 1939 
Second  Edition 1941 
Third  Edition 1942 
Fourth  Edition 1945 
 
Copyright 1945 by Edmond Bordeaux Szekely. Printed in United States of America—All Rights reserved. MEMBERSHIP 
 
Membership shall be open to all persons, of any race, creed, or nation 
who believe in the Essene ideals of the Fatherhood of God, the Motherhood of 
Nature and the Brotherhood of Man, based on creative altruism and scientific 
knowledge of the Natural and Cosmic Laws. The School shall always be free to maintain Essene principles by giving 
its services without charge to any person, member or non-member, wherever it 
considers such action desirable. The membership fee shall be one dollar ($1.00) per month, payable in 
advance, quarterly ($3.00), semi-annually  ($5.50)  or annually  ($10.00). The membership fee has been computed from experience, based upon the 
net administrative cost per member (stenography, printing, stationery, postage, 
etc.). In accordance with Essene principles no other charge is made. ADVANTAGES OF MEMBERSHIP 
Quarterly members receive our International Quarterly "Health, Life and 
Wisdom" for a whole year, membership card, 10% discount on all our 
publications, and five semi-monthly lessons. Semi-annual members receive all the above, and in addition, five more 
semi-monthly lessons (a total of ten lessons during the six months), as well as 
systematic help and guidance in their studies by the staff of the Essene School 
of Life. Annual members receive all the above, and in addition, ten more semi-
monthly lessons (a total of twenty lessons during the twelve months), as well as 
the personal assistance of Professor Edmond Bordeaux Szekely in their 
individual Life-problems. LIST OF PUBLICATIONS 
BOOKS BY EDMOND BORDEAUX SZEKELY 
 
Health, Life & Wisdom, International Quarterly 
subscription for two years $1.00  
 
COSMOTHERAPY,  COSMOVITALISM  
Guide to Health, Happiness & Abundance .25  
Health, Youth, Longevity  .50  
Cosmotherapy, the Medicine of the Future 5.00  
Scientific Vegetarianism  .90  
The  Cure  of Constipation  1.75  
One Health Day a Week  .75  
The Therapeutics of Fasting  .75  
The Diet Chart of Cosmotherapy  .50  
 
BIOCHEMISTRY, DIETETICS  
Introduction  to  Minerals ,  Vitamins,  Herbs .25  
Mineral Therapy of Biological Functions 2.75  
Vitamin Therapy of Biological Functions  2.00  
Natural Herb Therapeutics  2.00  
The  Biochemical  Diet  Book  2.75  
 
MODERN MAN'S PHILOSOPHY  
Modern Man's Philosophy—Vol. I & II 2.75  
Origin of Christianity—Vol. I & II  2.75  
Sexual Harmony and the New Eugenics  2.00  
The Dialectical Method of Thinking 1.00  
Books, Our Eternal Companions .75  
Natural  Economics  &  Sociology   .50  
One World—One Language  .90  
Esperanto, World  Language  .50  
 
ESSENE SCIENCE OF LIFE  
The Essene Gospel of John $1.00  
The Natural and Cosmic Laws  3.75  
Essene Communions with the Angels  4.75  
Essene  Renaissance    3.50  
The Sevenfold Peace 2.50  
The Ancient Essenes .50  
 
GREAT TEACHINGS OF HUMANITY  
The  Living Jesus .50  
The  Teaching  of Buddha   .50  
Zoroaster, The Master of Life .50  
Quetzalcoatl, the Soul of Mexico  7.50  
The Essenes, by Josephus   .50  
The Future of Humanity .50  
The Meaning of Christmas  .50  
Yoga in the Twentieth Century .50  
Will-Power,  the  Creator  of Happiness  .50  
Sleep, A Source of Harmony  .50  
. Beethoven, Prometheus of the Modern World .50  
Guide to Scientific Thinking .50  
Creative Simplicity  .50  
 
NOT FOR SALE—RESERVED FOR MEMBERS 
Edmond Bordeaux Szekely's Pers onal  Semi-Monthly Letters  
The Art and Method of Study—10 lessons  
General and Applied Dietetics—50 lessons  
The Biochemical Health Garden—10 lessons  
Semi-Monthly Lessons on Vital Subjects  
 
 SLEEP, A SOURCE OF HARMONY 
 
FROM a physiological point of view sleep is a process of 
elimination. During sleep breathing is much deeper than in the 
daytime. There is consequently a more intensive elimination of 
poisons and waste matter through the lungs. The toxins derived 
from eating unwholesome foods and toxins that are the product of 
fatigue are to a large extent disp osed of during the hours of sleep. The length of the night's sleep must depend on the 
individual concerned, on his age, condition and many other factors. The larger the accumulation of toxins in the organism, the longer the sleep required. An d the greater the fatigue of the 
organism, the longer the sleep necessary to re-establish 
equilibrium. More sleep is also required when wrong foods are 
taken, as these produce fermentation in the organs of digestion. But sometimes unwholesome food can have an opposite result; it can lead to insomnia. For the fermentation of food has a stimulating effect upon the nerves. We can lay down the general rule that the length of sleep 
required is directly proportional to the quantity of toxins present 
in the organism, and inversely proportional to the organism's 
degree of detoxication. An intoxicated organism needs from nine 
to ten hours of sleep, while a healthy one will only require to 
sleep for five or six hours in similar circumstances. Sleep effects a reparation of the organism. Food makes up 
for loss of quantity, while sleep makes up for loss of quality. It 
repairs the nerves. Both kinds of reparation are indispensable, but 
sleep is even more essential than food. It is physiologically 
possible to go without food for days, weeks or even, in certain 
cases, months. Sleep, on the other hand, can only be dispensed 
with for some days. Sleep supplies something even more 
important than the elements furnished by food. In the waking state there is a difference between all plants, 
animals and men, and also betwee n all individuals. But sleep is 
universal; it abolishes all differences. Sleep is the same in plants, 
animals and men; in rich and poor , in wise and foolish, in poet 
and peasant. The differences between individuals consist of the 
differences in the activity of their respective cerebro-spinal 
systems. It is the cerebro-spinal system which regulates 
individuality and personality. During sleep this activity stops and 
the differences between individuals are consequently removed. The organo-vegetative system presides over the organism while 
sleep is in progress. It is this which is responsible for all 
unconscious activities of the organism, while the cerebro-spinal 
system directs all our conscious activities. The organo-vegetative 
system governs the beating of the heart and the various processes 
of metabolism, while the cerebro-spinal system controls attention, 
intelligence, association of ideas, memory, etc. The former 
system is the executive organ of all the natural laws and forces in 
every organism, while the latter is the director of the individual's 
actions. When a man is awake, he makes many deviations from 
the natural laws, but when he is asleep he obeys them wholly. The results of these deviations (fatigue, weakness and the toxins of disease) are repaired by sleep at night when harmony with the 
laws of Nature is restored. It is, therefore, impossible to live 
without sleep. Prolonged fasting, on the other hand, is perfectly 
possible, and often beneficial. Such is the explanation of sleep 
from a physiological standpoint, as given by Zoroaster in the 
Avesta between seven and eight thousand years ago. Contemporary official science does not, however, look at sleep in 
this fashion. While a poisoned organism cannot dispense with sleep for 
long, a completely healthy and clean one can manage without it 
for many days. Conversely, a very overintoxicated organism may 
sleep for weeks or months on end. There are many examples to 
be found of these phenomena in antiquity, in the Middle Ages 
and at the present day. Reports are occasionally given in the 
newspapers of persons whom doctors are unable to wake up. In the Avesta Zoroaster also tells us the significance of sleep 
for a detoxicated and pure organism. Where there are no toxins 
present, there can naturally be no elimination of them. Sleep, 
then, has quite another significance. Instead of repairing the 
organism, it improves its vitality. While the right food effects a 
quantitative improvement of it, sleep leads to an improvement in 
quality. It is a rule that in a!l the vital functions qualitative 
changes arc more important than quantitative. During sleep there is an absence of pain. It is for this reason 
that artificial sleep is created for performing surgical operations. It has been shown experimentally that the organism when asleep 
can resist poison and that death from poison w hile sleep actually 
lasts is impossible. It only occurs on waking. This great power of 
sleep was observed by various peoples of antiquity. It is not uncommon to find our problems solved during 
sleep. The diaries of scientists and writers often relate that they 
always invented or composed at night or in the morning after 
sleep. So sleep is a source of knowledge— in addition to the 
usual ones. It brings the organism into contact with quite different 
forces to those which influence it during the day. In the daytime it 
is in contact with harder, inferior forces; it is in contact with finer 
and higher forces during sleep. During the day the solar rays are predominant and are the 
strongest as the daylight half of the globe is turned towards the 
sun. The sun's rays are strong and stimulate corporeal, physical 
activity in the organism. At night, on the other hand, the 
influence of the sun's rays is weak, and the cosmic radiations, of 
which the source is more distant than the sun and which are of 
superior quality, become predominant. These cosmic radiations 
come from a direction opposite to that where the sun now is and 
are not counteracted at night by its rays. Their source is very 
distant— even in the ultra-galac tic systems of universal space. These higher cosmic radiations influence the higher activities of 
the organism—activities that are finer and more imponderable 
than those of the daytime. It is thus that sleep comes to represent 
another source of knowledge. The more detoxicated an organism is, the more capable is it 
of establishing contact with the higher radiations during the night. "When an organism is poisoned, all its forces are paralysed by the 
elimination which must take place during sleep. In a healthy organism, however, all its forces are liberated and it is capable of 
effeccting contact with and recei ving the higher radiations. Antiquity provides us with numerous examples of superior 
revelations. The explanation of these phenomena must be sought 
in the laws of the Universe and of Nature. All the great teachers 
and thinkers of antiquity led very sober lives, lives of great 
simplicity and harmony. In consequence, they were extremely 
healthy and free from toxins. It was not mere chance that they, 
and not other people, received these higher revelations. The 
knowledge they received was na tural; there was nothing mystic 
about it. Simply their organisms had developed certain capacities 
lacked by those of others. Sleep, then, represents a higher source of knowledge for the 
detoxicated, while for the intoxicated it is merely a means of 
detoxication. For a majority it represents a process of 
physiological reparation, while for a small aristocracy of will and 
intelligence sleep represents the psychological perfection of the 
individual. For the intoxicated, sl eep is at best only a fragmentary 
source of knowledge, which will always remain incomplete and 
one-sided. And a one-sided improvement always leads to 
disequilibrium. There is a close affinity between genius and 
madness. Onesided geniuses are mad as well as geniuses, while 
every-sided geniuses are supermen. According to Lombroso, 
eighty or ninety per cent of geniuses are one-sided and mad, 
while only ten per cent can be ca lled complete. The majority had 
sick unbalanced organisms; only a small minority had complete, 
equilibrated organisms. Zoro aster, the author of the Avesta, was a 
complete genius, Omar Khayyam was incomplete. Plato and 
Pythagoras were complete; Pl otinus and Philo incomplete. It is impossible to lay down dogmatically the amount of 
sleep required. It depends on the degree of intoxication of each 
individual. In order to establish the quantity of sleep necessary, 
one must first go through a process of detoxication and see how 
much sleep is needed at the end. So much for the physiological 
aspects of the question. On the psychological side we  find a certain correlation 
between our waking and our sleeping life. When a person is 
unable to satisfy his inner needs and tendencies during the day, 
the repressed and unsatisfied tendencies remain in the 
unconscious and cause dreams at night. According to Freud, 
dreams are a satisfaction of sexua l tendencies repressed by social 
or other external factors. In th e conception of Adler, where there 
is a sense of inferiority or failure in life, the opposite tendency 
will be manifested in dreams. Thus the poor will dream that they 
are rich. Naturally the process is not so simple as this in reality. An entirely healthy person, on the other hand, has no dreams. (They can be provoked by over-eating.) Equilibrium consists of harmony between the tendencies of 
an individual and his environmen t. Dreams are always a warning 
of an unbalanced organism or consciousness. Sleep without 
dreams, on the other hand, becomes an enrichment of the ideas 
and consciousness. The practical psychological consideration is 
that attention should be paid to one's thoughts, ideas and 
sentiments before going to sleep, since the latter's quality and 
content is influenced strongly by the thoughts and sentiments entertained prior to sleeping. If we go to sleep with harmonious 
thoughts, our sleep will be a source of energy, harmony and 
knowledge. In harmonious thoughts, on the contrary, are sources 
of inharmony. Sleep supervening on such thoughts fails to bring 
refreshment to the sleeper, who wakes with a feeling of fatigue 
and lethargy next morning. If, before sleeping, the energies  are directed towards certain 
objectives, the conscious forces ar oused will be transformed into 
unconscious forces during sleep, with the result that in the course 
of the night the objectives will progressively be attained. The 
morning will find the goal reached automatically. On the other 
hand, if we go to bed with a fear  of certain things, the fear will 
paralyse our psychological capa cities and forces, lowering our 
resistance and causing the danger to arrive more quickly. Fear 
attracts the danger of which one is afraid. We should bo afraid of 
nothing except of being afraid. The process of eliminating fear consists of two processes. The first is an intellectual proce ss and consists of a close analysis 
of the thing feared. The danger is not a real one; it is only real in 
the imagination. In death, for instance, as Thomas d'Aquinas 
pointed out, it is the pomp and circumstance of death that terrifies 
us rather than death itself. Death is perfectly natural. But we 
exaggerate it with ceremonies', with dolorous behavior and with 
sorrowful thoughts. Epicurus observed that we have no relation to 
death. When we are alive, death is not with us, while when we 
are dead, we are no longer alive to be grieved about it. The second phase in the avoidance of fear is voluntary. It is 
not sufficient simply to understand the fear with the intelligence 
and realise that it is not too good to have it. The realisation must 
also become a strong sentiment within us. It cannot be overcome 
intellectually; the force of an awakened sentiment is necessary as 
well. The technique for awaking the sentiments is discussed 
below. It is part of the education of the will. EDMOND BORDEAUX SZEKELY SCIENTIST 
AND PHILOSOPHER 
 
A Review by D ION BYNGHAM  
(Health and Life, July 1936) 
 
If the contents of a book could save our contemporary world, 
which is eddying and crashing to ruin, that book, I believe, has been 
written. If the contents of a book could redeem us as individuals from a 
common destiny of disease and death, that same book has appeared. If 
between the covers of a book might be found the sure path to creative 
peace, to superb health and beauty, to an optimal abundance of Joy in 
Life, let us open and read. For if, while reading, we should perchance 
resolve to try and live what "we read, all these seeming miracles might 
assuredly happen. How and where shall one begin? As a reader, certainly, at the 
beginning, meditating and mastering every word to the end. But as a 
reviewer, the significance of some 800-odd pages to compress within 
four or five . . . ! For nothing less than Cosmos, Man and Society is the 
theme. And the author, Professor Edmond Szekely, is a philosopher, a 
sage and   a  scientist   of   immense   erudition  who—albeit with 
perfect lucidity and simplicity—has well-nigh taken the reins of infinity 
within his grasp. Primarily a research-ethnologist, he has been directed 
in all his researches by the light of one dominant motive: to discover 
and formulate for himself and his fellowmen the laws of an optimal life, 
to focus the entire forces of Eternal Life for the ultimate conquest of 
death. As a pre-eminently and practical outcome, Professor Szekely has 
arrived at a comprehensive restatement of Natural Therapy which excels 
in completeness, applicability and precision anything so far achieved. And so, as promised in his preface, his book becomes virtually "the 
encyclopedia of a new science—Paneubiotics or Omnilaterial 
Aristology—whose purpose is to realize the best and optimal forms of 
omnilateral life based on the totality of the natural and cosmic laws and 
their manifestations in the individual and society (cosmic, solar, 
terrestrial and human radiations)." COSMIC RADIATIONS 
In that word "radiations" is really the core and gist of the matter. We live as witnesses to the dawn of the radioactive era. It is therefore 
essentially in tune with the times that natural therapy itself should be 
synthesized around the conception of radiations, cosmic, solar, 
terrestrial and human. This, in the first place, is what Professor Szekely 
has accomplished—not, however, as a merely metaphysical theorist 
discoursing vaguely on "vibrations," but with all the authority of a 
realistic research-scientist whose findings have been tested and 
confirmed in every detail by his therapeutic practice and experience in 
many parts of the world. It will unquestionably be of supreme interest to the practical 
reader, whether lay or professional, to find in this book the whole 
rationale of sun, air, water and earth therapies and hygiene, as well as 
the properties of properly grown li ving foods like uncooked fruits and 
vegetables, re-interpreted and. applied in a new light as accumulators 
and transmitters of cosmic radiations for the healing, health and optimal 
vitality of man. The entire technique of hydropathy (baths, packs, 
compresses, the internal douche and so forth) is incidentally restated 
and brought up to date. This makes a valuable section for all who wish 
for a working knowledge of water; treatment, which, in many respects, 
was the original basis of nature cure. Dietetic science is likewise fully re-formulated with special 
reference to the organic salts, vitamins and aromatics as basic 
constituents and stimulants of the life-processes, as transmitters of vital 
vibrations to glands and organs and to all the living cells of the body 
and brain. Fifty foods, "accumulators of cosmic energies," are detailed, 
together with. specimen daily menus for each season of the year. Of 
several particulars that impress me about these menus I must mention 
three. First, their extreme simplicity and frugality—yet it is obviously 
the frugality of a man who enjoys every mouthful he masticates with 
unperverted taste and unspoiled piquancy of appetite. Secondly, the 
frequent combination of proteins and vegetables. Thirdly, the stress   
laid   on   aromatics:   onions,   garlic,   chervil. chives, shallot, mint, 
parsley, thyme, celery and the rest. These aromatics are undoubtedly nature's own aperitifs. Through 
both taste and smell and by virtue of their volatile essences they 
stimulate digestion and vitalise our internal functions and secretions, in 
addition to their valuable, antiseptic and blood-cleansing properties. Professor Szekely, who is everywhere insistent upon the importance of 
teen healthy senses, practically identifies such imponderable neural 
excitations from our food—transm itted through sight or through taste 
and smell— with the vitalising vibrations which are the vitamins 
themselves. Many a person, probably, remains obsessed by the 
blandishments of cunning cookery and dependent upon the eondimental 
savour of flesh foods, solely through ignorance of these superlatively 
natural flavourings which would minister to his instinctive craving for 
appetising aromas and palatable meals. The raw diet regimen would 
never be dull were this understood, and no one can be a true initiate of 
Professor Szekely's "natural optimal dietetics" by whom it is not 
understood. To trophotherapy and dietetics is added a section. describing fifty 
medicinal plants and herbs with their properties and remedial uses, so that the gist of botanical therapy is also included. The regenerative role 
of fasting fills a fundamental place, as also does deep rhythmic 
breathing, since Professor Szekely regards sun-irradiated air as the 
medium for direct transmission of solar and cosmic vital forces through 
the lungs to the body and mind. From this point of view the yoga 
doctrine of pranayama receives corroborative evidence. A practical 
chapter on the Art of Breathing, included in the section on "Individual 
Harmony," is a revelation in itself. Air, as well as water, must, for 
instance, have been recently sun-irradiated to be of any living value at 
all. 'Man's roots are his lungs." CELL-REGENERATION IN SEVEN MONTHS 
All of these practical measures and many others are combined in a 
complete system of what Professor Szekely calls "omnilateral 
cosmotherapy." This term "omnilateral," connoting as it does extension 
along, and convergence from, all sides and all fronts as correlated to the 
central objective of optimal healing, health and life, is what 
distinguishes Professor Szekely's truly "cosmic" conception from all 
limited, "unilateral" or one-sided methods hitherto applied. As a 
therapeutic system, competently administered and with the faithful 
collaboration of the patient, he has proved that it will not only cure 
specific and chronic diseases but will actually regenerate the individual 
entirely, through intensive cell-renewal, in from three to seven months. Adopted thereafter as a way of life, anthropocentric "cosmovitalism" 
becomes the basis of Paneubiotics, the art and science of optimal vitality 
and integral well-being which, Professor Szekely believes, will lead to 
maximal longevity and even to the ultimate conquest of physical death. Having said so much I am barely at the beginning of any adequate 
disclosure of the wealth that this book contains, in fact I have left out 
the beginning, plunged into the middle, and thereby postponed all 
reference to what for me personally, along with the end, form the most 
fascinating features. To those who, like myself, arrived at "naturism" 
and natural therapy not primarily through concern with illness but as the 
practical outcome of a sifting of cultural values and intuitive philosophy 
of life, by far the most interesting aspects will relate to how Professor 
Szekely reaches his conclusions and the logical consequences  to which  
he  carries  them. ATOMS AND STARS 
To the whole vast sidereal, astrophysical and astrochemical 
purview, the correlative etheric and ultra-etheric, ultra-atomic and intra-
atomic vibratory milieu through which Professor Szekely traces life in 
evolution from nebula to man, I can make but a passing and 
meaningless reference here. That man is one with the cosmos, a 
microcosm within a macrocosm, has been taught by the seers through 
immemorial ages and notably by Edward Carpenter and D. H. Lawrence 
among poet-philosophers of recent times. It has remained for Professor 
Szekely to give scientific formulation to that "eternal ocean of cosmic 
radiations" whereby solar systems and atoms are reciprocally related 
and the cells of man's body and the thoughts of his brain vibrate in tune 
with   the   farthest   stars. "The most elementary dynamic formations are those of matter 
(matter being merely an aggregate of the movement of atoms), while the 
highest dynamic formations are those of currents of thought." So the 
long history of this vertiginous dynamism of thought itself is reviewed 
by Professor Szekely in terse summaries of nearly a hundred 
philosophers from Thales down to date. For as part of his omnilateral 
system is included "the entirely new and original application for 
therapeutic purposes of the masterpieces of universal literature, 
philosophy and the arts based on psychotechnical diagnosis of individual natures." To Professor Szekely's own philosophic formula of 
"dialectical correlativism," in which is woven really the whole fabric of 
his thesis, I cannot do justice in this outline. MAN AND TREES 
There remains still to be noted the ethnological and ethnographical 
backbone of the book. This—if more than the others—has been 
Professor Szekely's especial line of research, in which he has made 
some original and significant discoveries. As a pragmatic consequence 
he is able to correlate all that is be st in the most recent scientific and 
cultural developments with a modernistic renaissance of the heliolithic 
culture of homo sapiens sylvanus, the original fructivorous man of the 
forests and trees. It was from this dominant species, characterised by 
maximal longevity and endowed with a cerebral capacity for unlimited 
intelligence, that subsequent culture and civilization took its sources. Identifiable with the Cro-Magnon family, with the pre-diluvian 
patriarchs of the Old Testament, and with other legendary figures of the 
earliest folklore, this great race received its first severe set-back from 
that planetary and climatic disaster recorded as "the Flood." This 
destroyed its first optimally favourable natural milieu and caused its 
scattered survivors to   become   more    pyrolithic   (fire-using   and   
food-cooking) and omnivorous (flesh-eating) in their habits—and much 
shorter-lived. It might almost be said that, dating from that event, a 
progressive series of enforced adaptations, complicated by human 
follies, has brought us down to "the present pessimal milieu of homo 
sapiens faber" —the office and factory age of treeless cities and towns 
we exist in to-day. Trees and forests, declares Professor Szekely, "are accumulators 
of the cosmic forces and radiations and are the generative source of 
cerebral energies." (Italics mine.) Reflecting that it was the forest sages 
of India who wrote the profound and unsurpassable Vedas and 
Upanishads, one can well believe that this is so. Forests, moreover, 
afford the best protection against storms, floods, droughts, extremes of 
heat and cold, by acting as natural regulators and distributors of the 
moisture and temperature of the air. Modern man, in his commercial, 
money-maniac blindness, has devastated and laid waste the green earth. It is a ruin compared with what it used to be, and man himself—''is a 
veritable bundle of rags and bones compared with the perfect, statue-
like forms of his paleolithic sylvan ancestors." The more human beings 
have destroyed the forests and cut down the giant trees, the more 
frequent and terrible have been the calamities, storms, hurricanes and 
cyclones that have descended upon them, raging in recent years with 
unparalleled violence. It is cause and effect. Yet still must walnut trees 
be felled to make rifle butts, and miles of forests be sacrificed to provide 
paper for the Daily Mail! Those of us who have always loved trees will be wholeheartedly 
with Professor Szekely in his campaign to combat every plan for 
destroying and cutting them down, to promote re-afforestation over the 
whole earth and restore "the Holy Alliance between Men and Trees." Our "mere sentiments" on the matter are, after all, radically justified, 
just as they are when along with Professor Szekely we deplore the 
"senseless stupid men who relentlessly hunt down little birds, slaying 
them without pity and without remorse"—with the result that crops are 
ravaged by vermin and men themselves are plagued by mosquitos and 
flies. (News now comes to hand of a modified death-ray soon to be 
commercialised for the destruction of vermin and insects and, doubtless, 
of more little birds. The pious hope is expressed that it may never be 
amplified and turned, on the human insect himself!) WORLD CHAOS AND CALAMITY 
Yet it would be futile to denounce the world's evils—alas! as so 
many still do —with no clear recognition of their root causes in the 
world-wide economic crisis and crashing chaos of which they are all 
merely symptoms. It would be equally pointless to evolve grandiose and 
Utopian conceptions of "omnilateral aristology," "paneubiotics" and 
optimal well-being without facing the fact of a corrupt financial system 
that can only spell their frustration. Professor Szekely is undoubtedly a 
man of great Vision, but he is much too penetrating and 
uncompromising a realist—and much too good a natural therapist—to 
be guilty of either defect. His is no idealistic flight into phantasy. He 
sees through to pauses. His analysis of the present world situation is 
among the most masterly I have read. Multiplying unemployment, 
poverty amidst plenty, the unprecedented crisis of "over-production," 
the impending fearful collapse of finance, the false foundations and 
futility of the League of Nations, the pell-mell preparations for war 
(which is only held off for the moment by the very complexity of 
interlaced imperialist antagonisms), slave-mentality everywhere, 
confusion, jobbery, and antagonism among the ruling classes 
(themselves but slaves who lord it over slaves), the desperate attempts 
through dictatorships to bolster the bourgeoisie, the whole piled up 
impossible impasse—all this is but "the prelude to the frightful disaster 
which is soon going to overwhelm humanity in all its intensity." Only, it 
would seem, after terrible catastrophe, can come the "Great 
Renaissance," for which, however, in the name of humanity we must 
even now prepare. THE GREAT RENAISSANCE  
We must, in the words of Romain Rolland, "unite all the spiritual 
forces of Life against the forces of Death." In that spirit, too, we must 
utter "an unqualified 'No' to war." We must vow our devotion to "the 
Optimal and Omnilateral Restoration of All Things." By extending into 
Society and social behaviour the paneubiotic law of the healthy body, 
whereby every organ functions for the wellbeing of every other organ as 
bound up with its own, we must combine to build the kingdom of active 
love upon earth. Professor Szekely's remedy is, again, no regress into 
"back to nature" primitivism. For him "naturism" and individualism are 
necessarily correlated with all that is truly valuable in community and 
technological achievement. He believes in the future, yet his motto is 
"always and everywhere, Here and Now." And so when, in conclusion, Professor Szekely outlines his plan 
for the new order of self-supporting, co-operative, paneubiotic garden-
communes (one at least having already been successfully established) it 
is an eminently realistic and practical plan, and, as far as I can see, 
about the only way out. None the less, on that account, will these 
communes be devoted to realisation of optimal individual and social 
wellbeing through the practise of active  love, the omnilateral pursuit of 
knowledge, unison and harmony with the eternal currents of cosmic life. Professor Szekely has followed his cosmotherapeutie premises to their 
logical conclusion, not even faltering before the menace of a world-
disease, imbecility; and impending disaster which may soon reduce all 
personal aches and pains to pitiful insignificance. Because of that alone 
his book would tower like a giant above all the smug little panderings to 
hypochondria which are too often described as "health" literature! The colossal task of translation has been nobly accomplished by 
Mr. L. Purcell Weaver, but for whom, declares the author, this book 
would still be lying in manuscript form in French among the records of 
his various scientific expeditions. The decorations in black and white by 
Arthur Wragg aptly interpret the theme. No more massive, profound or 
far-reaching work on Health and Life has ever been published.
Sleep_A_Source_of_Harmony_by_Edmond_Szekely.txt
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        Soil and Health Library
This document is a reproduction of the book or other copyrighted material you
requested. It was prepared on for the exclusive use of Oriana, whose email address is
orianaoriana@gmail. com. This reproduction was made by the Soil and Health Library only for the purpose of
research and study. Any further reproduction or distribution of this copy in any form
whatsoever constitutes a violation of copyrights. SLEEP 
 
 
 
 
 
A  SOURCE 
OF  HARMONY  
 
 
 
 
 
EDMOND BORDEAU X SZEKELY  
 
 
ESSENE SCHOOL OF LIFE 
 
1. We believe that, in the present state of society, it is possible for every 
one, by judicious use of the best available methods of hygiene and individual 
improvement, to achieve considerable betterment of the quality of his life. 2. We  believe that it is the  wort h  of individuals which makes the worth 
of societies and which cond itions the effec tiveness of public institutions. 3. We believe, consequently, that every man owes a bounden duty to 
himself, to the community and to the future of Humanity to make his own 
improvement the essential task of his life. 4. We believe that this work of improvement has the sure effect of 
introducing into the life of the individual a quota of happiness proportional to 
the value of his efforts. 5. We believe that it is the study of the laws in Nature and in faithful 
adherence to what they prescribe, that man finds the surest guides in his effort to 
improve himself. 6. We believe that human thought  and will have considerable power and 
that they should be used conscientiously in the service of good, that is to say, in 
the service of the force that leads Nature towards ever higher forms of 
manifestation. 7. We believe in the irresistibility of progress and in the certain triumph 
of beauty over ugliness, of truth over error, of good over egotism and hatred. 8. We believe  that  expansive love,  fraternity and co-operation are the 
only effective means of collective progress, and that nothing true, beautiful or 
good can be built upon hatred, the spirit of party, cliques, rivalry, revenge and 
oppression. 9. We believe that there cannot fail to be universal sympathy for every 
sincere  effort to  do  good,  even when it seems to  be  in  opposition,  as the 
ways  of realizing a better future are as numerous as are human temperaments. 10. We firmly believe that we shall overcome evil, not by attacking it, 
but by maintaining and strengthening the good. Evil exists not;  
    Only the past. The past is past. The present is a moment. The FUTURE is all. ESSENE SCHOOL OF LIFE 
 
DEDICATED TO THE ESSENE RENAISSANCE  
OF HEALTH, HAPPINESS,  
ABUNDANCE AND WISDOM  
UPHOLDS THE ESSENE IDEALS OF  
THE FATHERHOOD OF GOD  
THE MOTHERHOOD OF NATURE  
THE BROTHERHOOD OF MAN  
AN INDEPENDENT—NON SECTARIAN—NON POLITICAL — NON 
PROFIT — EDUCATIONAL. WORLD ORGANIZATION  
SPECIALIZED IN ALLSIDED EDUCATION FOR  
LIFE LIBERTY AND THE PURSUIT  
OF HAPPINESS 
 
The First Essene Organization in Europe and America  
Founded in Nice, France, 1928. Transferred to Elsinore, California—1935. FOUNDER AND PRESIDENT: 
Edmond Bordeaux Szekely 
 
MAIL ADDRESS  
Tecate, California, U. S. A. OFFICIAL LANGUAGES 
English, French, German, Spanish, Italian, Latin, Esperanto 
 
BRANCHES AND REPRESENTATIVES  
Australia, Canada, England, France, Ireland, Mexico,  
New Zealand, Oceania, Palestine, South Africa,  
United States, West Africa, West Indies. SERVICES FOR STUDENTS AND MEMBERS  
International Quarterly of the Essene and  
Cosmovitalist World Movements  
Periodicals—Yearbooks—Books  
Weekly and Monthly Lessons  
Courses for University Entrance  
Credits Recognized by Several Universities  
Certificates and Diplomas  
Individual Guidance and Supervision for Students  
Special Co-operative Services for Members 
 
FOR FURTHER INFORMATION 
send 25c for our 48 page Digest and Guide-book, 8½ x 7", profusely illustrated 
with 50 pictures, containing concise condensations of all above books with 
detailed introductions to the Essene Teaching and Cosmotherapy. Address THE 
ESSENE SCHOOL OF LIFE, TECATE, CALIFORNIA. First  Edition 1939 
Second  Edition 1941 
Third  Edition 1942 
Fourth  Edition 1945 
 
Copyright 1945 by Edmond Bordeaux Szekely. Printed in United States of America—All Rights reserved. MEMBERSHIP 
 
Membership shall be open to all persons, of any race, creed, or nation 
who believe in the Essene ideals of the Fatherhood of God, the Motherhood of 
Nature and the Brotherhood of Man, based on creative altruism and scientific 
knowledge of the Natural and Cosmic Laws. The School shall always be free to maintain Essene principles by giving 
its services without charge to any person, member or non-member, wherever it 
considers such action desirable. The membership fee shall be one dollar ($1. 00) per month, payable in 
advance, quarterly ($3. 00), semi-annually  ($5. 50)  or annually  ($10. 00). The membership fee has been computed from experience, based upon the 
net administrative cost per member (stenography, printing, stationery, postage, 
etc. ). In accordance with Essene principles no other charge is made. ADVANTAGES OF MEMBERSHIP 
Quarterly members receive our International Quarterly "Health, Life and 
Wisdom" for a whole year, membership card, 10% discount on all our 
publications, and five semi-monthly lessons. Semi-annual members receive all the above, and in addition, five more 
semi-monthly lessons (a total of ten lessons during the six months), as well as 
systematic help and guidance in their studies by the staff of the Essene School 
of Life. Annual members receive all the above, and in addition, ten more semi-
monthly lessons (a total of twenty lessons during the twelve months), as well as 
the personal assistance of Professor Edmond Bordeaux Szekely in their 
individual Life-problems. LIST OF PUBLICATIONS 
BOOKS BY EDMOND BORDEAUX SZEKELY 
 
Health, Life & Wisdom, International Quarterly 
subscription for two years $1. 00  
 
COSMOTHERAPY,  COSMOVITALISM  
Guide to Health, Happiness & Abundance. 25  
Health, Youth, Longevity. 50  
Cosmotherapy, the Medicine of the Future 5. 00  
Scientific Vegetarianism. 90  
The  Cure  of Constipation  1. 75  
One Health Day a Week. 75  
The Therapeutics of Fasting. 75  
The Diet Chart of Cosmotherapy. 50  
 
BIOCHEMISTRY, DIETETICS  
Introduction  to  Minerals,  Vitamins,  Herbs. 25  
Mineral Therapy of Biological Functions 2. 75  
Vitamin Therapy of Biological Functions  2. 00  
Natural Herb Therapeutics  2. 00  
The  Biochemical  Diet  Book  2. 75  
 
MODERN MAN'S PHILOSOPHY  
Modern Man's Philosophy—Vol. I & II 2. 75  
Origin of Christianity—Vol. I & II  2. 75  
Sexual Harmony and the New Eugenics  2. 00  
The Dialectical Method of Thinking 1. 00  
Books, Our Eternal Companions. 75  
Natural  Economics  &  Sociology. 50  
One World—One Language. 90  
Esperanto, World  Language. 50  
 
ESSENE SCIENCE OF LIFE  
The Essene Gospel of John $1. 00  
The Natural and Cosmic Laws  3. 75  
Essene Communions with the Angels  4. 75  
Essene  Renaissance    3. 50  
The Sevenfold Peace 2. 50  
The Ancient Essenes. 50  
 
GREAT TEACHINGS OF HUMANITY  
The  Living Jesus. 50  
The  Teaching  of Buddha. 50  
Zoroaster, The Master of Life. 50  
Quetzalcoatl, the Soul of Mexico  7. 50  
The Essenes, by Josephus. 50  
The Future of Humanity. 50  
The Meaning of Christmas. 50  
Yoga in the Twentieth Century. 50  
Will-Power,  the  Creator  of Happiness. 50  
Sleep, A Source of Harmony. 50. Beethoven, Prometheus of the Modern World. 50  
Guide to Scientific Thinking. 50  
Creative Simplicity. 50  
 
NOT FOR SALE—RESERVED FOR MEMBERS 
Edmond Bordeaux Szekely's Pers onal  Semi-Monthly Letters  
The Art and Method of Study—10 lessons  
General and Applied Dietetics—50 lessons  
The Biochemical Health Garden—10 lessons  
Semi-Monthly Lessons on Vital Subjects  
 
 SLEEP, A SOURCE OF HARMONY 
 
FROM a physiological point of view sleep is a process of 
elimination. During sleep breathing is much deeper than in the 
daytime. There is consequently a more intensive elimination of 
poisons and waste matter through the lungs. The toxins derived 
from eating unwholesome foods and toxins that are the product of 
fatigue are to a large extent disp osed of during the hours of sleep. The length of the night's sleep must depend on the 
individual concerned, on his age, condition and many other factors. The larger the accumulation of toxins in the organism, the longer the sleep required. An d the greater the fatigue of the 
organism, the longer the sleep necessary to re-establish 
equilibrium. More sleep is also required when wrong foods are 
taken, as these produce fermentation in the organs of digestion. But sometimes unwholesome food can have an opposite result; it can lead to insomnia. For the fermentation of food has a stimulating effect upon the nerves. We can lay down the general rule that the length of sleep 
required is directly proportional to the quantity of toxins present 
in the organism, and inversely proportional to the organism's 
degree of detoxication. An intoxicated organism needs from nine 
to ten hours of sleep, while a healthy one will only require to 
sleep for five or six hours in similar circumstances. Sleep effects a reparation of the organism. Food makes up 
for loss of quantity, while sleep makes up for loss of quality. It 
repairs the nerves. Both kinds of reparation are indispensable, but 
sleep is even more essential than food. It is physiologically 
possible to go without food for days, weeks or even, in certain 
cases, months. Sleep, on the other hand, can only be dispensed 
with for some days. Sleep supplies something even more 
important than the elements furnished by food. In the waking state there is a difference between all plants, 
animals and men, and also betwee n all individuals. But sleep is 
universal; it abolishes all differences. Sleep is the same in plants, 
animals and men; in rich and poor, in wise and foolish, in poet 
and peasant. The differences between individuals consist of the 
differences in the activity of their respective cerebro-spinal 
systems. It is the cerebro-spinal system which regulates 
individuality and personality. During sleep this activity stops and 
the differences between individuals are consequently removed. The organo-vegetative system presides over the organism while 
sleep is in progress. It is this which is responsible for all 
unconscious activities of the organism, while the cerebro-spinal 
system directs all our conscious activities. The organo-vegetative 
system governs the beating of the heart and the various processes 
of metabolism, while the cerebro-spinal system controls attention, 
intelligence, association of ideas, memory, etc. The former 
system is the executive organ of all the natural laws and forces in 
every organism, while the latter is the director of the individual's 
actions. When a man is awake, he makes many deviations from 
the natural laws, but when he is asleep he obeys them wholly. The results of these deviations (fatigue, weakness and the toxins of disease) are repaired by sleep at night when harmony with the 
laws of Nature is restored. It is, therefore, impossible to live 
without sleep. Prolonged fasting, on the other hand, is perfectly 
possible, and often beneficial. Such is the explanation of sleep 
from a physiological standpoint, as given by Zoroaster in the 
Avesta between seven and eight thousand years ago. Contemporary official science does not, however, look at sleep in 
this fashion. While a poisoned organism cannot dispense with sleep for 
long, a completely healthy and clean one can manage without it 
for many days. Conversely, a very overintoxicated organism may 
sleep for weeks or months on end. There are many examples to 
be found of these phenomena in antiquity, in the Middle Ages 
and at the present day. Reports are occasionally given in the 
newspapers of persons whom doctors are unable to wake up. In the Avesta Zoroaster also tells us the significance of sleep 
for a detoxicated and pure organism. Where there are no toxins 
present, there can naturally be no elimination of them. Sleep, 
then, has quite another significance. Instead of repairing the 
organism, it improves its vitality. While the right food effects a 
quantitative improvement of it, sleep leads to an improvement in 
quality. It is a rule that in a. l the vital functions qualitative 
changes arc more important than quantitative. During sleep there is an absence of pain. It is for this reason 
that artificial sleep is created for performing surgical operations. It has been shown experimentally that the organism when asleep 
can resist poison and that death from poison w hile sleep actually 
lasts is impossible. It only occurs on waking. This great power of 
sleep was observed by various peoples of antiquity. It is not uncommon to find our problems solved during 
sleep. The diaries of scientists and writers often relate that they 
always invented or composed at night or in the morning after 
sleep. So sleep is a source of knowledge— in addition to the 
usual ones. It brings the organism into contact with quite different 
forces to those which influence it during the day. In the daytime it 
is in contact with harder, inferior forces; it is in contact with finer 
and higher forces during sleep. During the day the solar rays are predominant and are the 
strongest as the daylight half of the globe is turned towards the 
sun. The sun's rays are strong and stimulate corporeal, physical 
activity in the organism. At night, on the other hand, the 
influence of the sun's rays is weak, and the cosmic radiations, of 
which the source is more distant than the sun and which are of 
superior quality, become predominant. These cosmic radiations 
come from a direction opposite to that where the sun now is and 
are not counteracted at night by its rays. Their source is very 
distant— even in the ultra-galac tic systems of universal space. These higher cosmic radiations influence the higher activities of 
the organism—activities that are finer and more imponderable 
than those of the daytime. It is thus that sleep comes to represent 
another source of knowledge. The more detoxicated an organism is, the more capable is it 
of establishing contact with the higher radiations during the night. "When an organism is poisoned, all its forces are paralysed by the 
elimination which must take place during sleep. In a healthy organism, however, all its forces are liberated and it is capable of 
effeccting contact with and recei ving the higher radiations. Antiquity provides us with numerous examples of superior 
revelations. The explanation of these phenomena must be sought 
in the laws of the Universe and of Nature. All the great teachers 
and thinkers of antiquity led very sober lives, lives of great 
simplicity and harmony. In consequence, they were extremely 
healthy and free from toxins. It was not mere chance that they, 
and not other people, received these higher revelations. The 
knowledge they received was na tural; there was nothing mystic 
about it. Simply their organisms had developed certain capacities 
lacked by those of others. Sleep, then, represents a higher source of knowledge for the 
detoxicated, while for the intoxicated it is merely a means of 
detoxication. For a majority it represents a process of 
physiological reparation, while for a small aristocracy of will and 
intelligence sleep represents the psychological perfection of the 
individual. For the intoxicated, sl eep is at best only a fragmentary 
source of knowledge, which will always remain incomplete and 
one-sided. And a one-sided improvement always leads to 
disequilibrium. There is a close affinity between genius and 
madness. Onesided geniuses are mad as well as geniuses, while 
every-sided geniuses are supermen. According to Lombroso, 
eighty or ninety per cent of geniuses are one-sided and mad, 
while only ten per cent can be ca lled complete. The majority had 
sick unbalanced organisms; only a small minority had complete, 
equilibrated organisms. Zoro aster, the author of the Avesta, was a 
complete genius, Omar Khayyam was incomplete. Plato and 
Pythagoras were complete; Pl otinus and Philo incomplete. It is impossible to lay down dogmatically the amount of 
sleep required. It depends on the degree of intoxication of each 
individual. In order to establish the quantity of sleep necessary, 
one must first go through a process of detoxication and see how 
much sleep is needed at the end. So much for the physiological 
aspects of the question. On the psychological side we  find a certain correlation 
between our waking and our sleeping life. When a person is 
unable to satisfy his inner needs and tendencies during the day, 
the repressed and unsatisfied tendencies remain in the 
unconscious and cause dreams at night. According to Freud, 
dreams are a satisfaction of sexua l tendencies repressed by social 
or other external factors. In th e conception of Adler, where there 
is a sense of inferiority or failure in life, the opposite tendency 
will be manifested in dreams. Thus the poor will dream that they 
are rich. Naturally the process is not so simple as this in reality. An entirely healthy person, on the other hand, has no dreams. (They can be provoked by over-eating. ) Equilibrium consists of harmony between the tendencies of 
an individual and his environmen t. Dreams are always a warning 
of an unbalanced organism or consciousness. Sleep without 
dreams, on the other hand, becomes an enrichment of the ideas 
and consciousness. The practical psychological consideration is 
that attention should be paid to one's thoughts, ideas and 
sentiments before going to sleep, since the latter's quality and 
content is influenced strongly by the thoughts and sentiments entertained prior to sleeping. If we go to sleep with harmonious 
thoughts, our sleep will be a source of energy, harmony and 
knowledge. In harmonious thoughts, on the contrary, are sources 
of inharmony. Sleep supervening on such thoughts fails to bring 
refreshment to the sleeper, who wakes with a feeling of fatigue 
and lethargy next morning. If, before sleeping, the energies  are directed towards certain 
objectives, the conscious forces ar oused will be transformed into 
unconscious forces during sleep, with the result that in the course 
of the night the objectives will progressively be attained. The 
morning will find the goal reached automatically. On the other 
hand, if we go to bed with a fear  of certain things, the fear will 
paralyse our psychological capa cities and forces, lowering our 
resistance and causing the danger to arrive more quickly. Fear 
attracts the danger of which one is afraid. We should bo afraid of 
nothing except of being afraid. The process of eliminating fear consists of two processes. The first is an intellectual proce ss and consists of a close analysis 
of the thing feared. The danger is not a real one; it is only real in 
the imagination. In death, for instance, as Thomas d'Aquinas 
pointed out, it is the pomp and circumstance of death that terrifies 
us rather than death itself. Death is perfectly natural. But we 
exaggerate it with ceremonies', with dolorous behavior and with 
sorrowful thoughts. Epicurus observed that we have no relation to 
death. When we are alive, death is not with us, while when we 
are dead, we are no longer alive to be grieved about it. The second phase in the avoidance of fear is voluntary. It is 
not sufficient simply to understand the fear with the intelligence 
and realise that it is not too good to have it. The realisation must 
also become a strong sentiment within us. It cannot be overcome 
intellectually; the force of an awakened sentiment is necessary as 
well. The technique for awaking the sentiments is discussed 
below. It is part of the education of the will. EDMOND BORDEAUX SZEKELY SCIENTIST 
AND PHILOSOPHER 
 
A Review by D ION BYNGHAM  
(Health and Life, July 1936) 
 
If the contents of a book could save our contemporary world, 
which is eddying and crashing to ruin, that book, I believe, has been 
written. If the contents of a book could redeem us as individuals from a 
common destiny of disease and death, that same book has appeared. If 
between the covers of a book might be found the sure path to creative 
peace, to superb health and beauty, to an optimal abundance of Joy in 
Life, let us open and read. For if, while reading, we should perchance 
resolve to try and live what "we read, all these seeming miracles might 
assuredly happen. How and where shall one begin. As a reader, certainly, at the 
beginning, meditating and mastering every word to the end. But as a 
reviewer, the significance of some 800-odd pages to compress within 
four or five. For nothing less than Cosmos, Man and Society is the 
theme. And the author, Professor Edmond Szekely, is a philosopher, a 
sage and   a  scientist   of   immense   erudition  who—albeit with 
perfect lucidity and simplicity—has well-nigh taken the reins of infinity 
within his grasp. Primarily a research-ethnologist, he has been directed 
in all his researches by the light of one dominant motive: to discover 
and formulate for himself and his fellowmen the laws of an optimal life, 
to focus the entire forces of Eternal Life for the ultimate conquest of 
death. As a pre-eminently and practical outcome, Professor Szekely has 
arrived at a comprehensive restatement of Natural Therapy which excels 
in completeness, applicability and precision anything so far achieved. And so, as promised in his preface, his book becomes virtually "the 
encyclopedia of a new science—Paneubiotics or Omnilaterial 
Aristology—whose purpose is to realize the best and optimal forms of 
omnilateral life based on the totality of the natural and cosmic laws and 
their manifestations in the individual and society (cosmic, solar, 
terrestrial and human radiations). " COSMIC RADIATIONS 
In that word "radiations" is really the core and gist of the matter. We live as witnesses to the dawn of the radioactive era. It is therefore 
essentially in tune with the times that natural therapy itself should be 
synthesized around the conception of radiations, cosmic, solar, 
terrestrial and human. This, in the first place, is what Professor Szekely 
has accomplished—not, however, as a merely metaphysical theorist 
discoursing vaguely on "vibrations," but with all the authority of a 
realistic research-scientist whose findings have been tested and 
confirmed in every detail by his therapeutic practice and experience in 
many parts of the world. It will unquestionably be of supreme interest to the practical 
reader, whether lay or professional, to find in this book the whole 
rationale of sun, air, water and earth therapies and hygiene, as well as 
the properties of properly grown li ving foods like uncooked fruits and 
vegetables, re-interpreted and. applied in a new light as accumulators 
and transmitters of cosmic radiations for the healing, health and optimal 
vitality of man. The entire technique of hydropathy (baths, packs, 
compresses, the internal douche and so forth) is incidentally restated 
and brought up to date. This makes a valuable section for all who wish 
for a working knowledge of water; treatment, which, in many respects, 
was the original basis of nature cure. Dietetic science is likewise fully re-formulated with special 
reference to the organic salts, vitamins and aromatics as basic 
constituents and stimulants of the life-processes, as transmitters of vital 
vibrations to glands and organs and to all the living cells of the body 
and brain. Fifty foods, "accumulators of cosmic energies," are detailed, 
together with. specimen daily menus for each season of the year. Of 
several particulars that impress me about these menus I must mention 
three. First, their extreme simplicity and frugality—yet it is obviously 
the frugality of a man who enjoys every mouthful he masticates with 
unperverted taste and unspoiled piquancy of appetite. Secondly, the 
frequent combination of proteins and vegetables. Thirdly, the stress   
laid   on   aromatics:   onions,   garlic,   chervil. chives, shallot, mint, 
parsley, thyme, celery and the rest. These aromatics are undoubtedly nature's own aperitifs. Through 
both taste and smell and by virtue of their volatile essences they 
stimulate digestion and vitalise our internal functions and secretions, in 
addition to their valuable, antiseptic and blood-cleansing properties. Professor Szekely, who is everywhere insistent upon the importance of 
teen healthy senses, practically identifies such imponderable neural 
excitations from our food—transm itted through sight or through taste 
and smell— with the vitalising vibrations which are the vitamins 
themselves. Many a person, probably, remains obsessed by the 
blandishments of cunning cookery and dependent upon the eondimental 
savour of flesh foods, solely through ignorance of these superlatively 
natural flavourings which would minister to his instinctive craving for 
appetising aromas and palatable meals. The raw diet regimen would 
never be dull were this understood, and no one can be a true initiate of 
Professor Szekely's "natural optimal dietetics" by whom it is not 
understood. To trophotherapy and dietetics is added a section. describing fifty 
medicinal plants and herbs with their properties and remedial uses, so that the gist of botanical therapy is also included. The regenerative role 
of fasting fills a fundamental place, as also does deep rhythmic 
breathing, since Professor Szekely regards sun-irradiated air as the 
medium for direct transmission of solar and cosmic vital forces through 
the lungs to the body and mind. From this point of view the yoga 
doctrine of pranayama receives corroborative evidence. A practical 
chapter on the Art of Breathing, included in the section on "Individual 
Harmony," is a revelation in itself. Air, as well as water, must, for 
instance, have been recently sun-irradiated to be of any living value at 
all. 'Man's roots are his lungs. " CELL-REGENERATION IN SEVEN MONTHS 
All of these practical measures and many others are combined in a 
complete system of what Professor Szekely calls "omnilateral 
cosmotherapy. " This term "omnilateral," connoting as it does extension 
along, and convergence from, all sides and all fronts as correlated to the 
central objective of optimal healing, health and life, is what 
distinguishes Professor Szekely's truly "cosmic" conception from all 
limited, "unilateral" or one-sided methods hitherto applied. As a 
therapeutic system, competently administered and with the faithful 
collaboration of the patient, he has proved that it will not only cure 
specific and chronic diseases but will actually regenerate the individual 
entirely, through intensive cell-renewal, in from three to seven months. Adopted thereafter as a way of life, anthropocentric "cosmovitalism" 
becomes the basis of Paneubiotics, the art and science of optimal vitality 
and integral well-being which, Professor Szekely believes, will lead to 
maximal longevity and even to the ultimate conquest of physical death. Having said so much I am barely at the beginning of any adequate 
disclosure of the wealth that this book contains, in fact I have left out 
the beginning, plunged into the middle, and thereby postponed all 
reference to what for me personally, along with the end, form the most 
fascinating features. To those who, like myself, arrived at "naturism" 
and natural therapy not primarily through concern with illness but as the 
practical outcome of a sifting of cultural values and intuitive philosophy 
of life, by far the most interesting aspects will relate to how Professor 
Szekely reaches his conclusions and the logical consequences  to which  
he  carries  them. ATOMS AND STARS 
To the whole vast sidereal, astrophysical and astrochemical 
purview, the correlative etheric and ultra-etheric, ultra-atomic and intra-
atomic vibratory milieu through which Professor Szekely traces life in 
evolution from nebula to man, I can make but a passing and 
meaningless reference here. That man is one with the cosmos, a 
microcosm within a macrocosm, has been taught by the seers through 
immemorial ages and notably by Edward Carpenter and D. H. Lawrence 
among poet-philosophers of recent times. It has remained for Professor 
Szekely to give scientific formulation to that "eternal ocean of cosmic 
radiations" whereby solar systems and atoms are reciprocally related 
and the cells of man's body and the thoughts of his brain vibrate in tune 
with   the   farthest   stars. "The most elementary dynamic formations are those of matter 
(matter being merely an aggregate of the movement of atoms), while the 
highest dynamic formations are those of currents of thought. " So the 
long history of this vertiginous dynamism of thought itself is reviewed 
by Professor Szekely in terse summaries of nearly a hundred 
philosophers from Thales down to date. For as part of his omnilateral 
system is included "the entirely new and original application for 
therapeutic purposes of the masterpieces of universal literature, 
philosophy and the arts based on psychotechnical diagnosis of individual natures. " To Professor Szekely's own philosophic formula of 
"dialectical correlativism," in which is woven really the whole fabric of 
his thesis, I cannot do justice in this outline. MAN AND TREES 
There remains still to be noted the ethnological and ethnographical 
backbone of the book. This—if more than the others—has been 
Professor Szekely's especial line of research, in which he has made 
some original and significant discoveries. As a pragmatic consequence 
he is able to correlate all that is be st in the most recent scientific and 
cultural developments with a modernistic renaissance of the heliolithic 
culture of homo sapiens sylvanus, the original fructivorous man of the 
forests and trees. It was from this dominant species, characterised by 
maximal longevity and endowed with a cerebral capacity for unlimited 
intelligence, that subsequent culture and civilization took its sources. Identifiable with the Cro-Magnon family, with the pre-diluvian 
patriarchs of the Old Testament, and with other legendary figures of the 
earliest folklore, this great race received its first severe set-back from 
that planetary and climatic disaster recorded as "the Flood. " This 
destroyed its first optimally favourable natural milieu and caused its 
scattered survivors to   become   more    pyrolithic   (fire-using   and   
food-cooking) and omnivorous (flesh-eating) in their habits—and much 
shorter-lived. It might almost be said that, dating from that event, a 
progressive series of enforced adaptations, complicated by human 
follies, has brought us down to "the present pessimal milieu of homo 
sapiens faber" —the office and factory age of treeless cities and towns 
we exist in to-day. Trees and forests, declares Professor Szekely, "are accumulators 
of the cosmic forces and radiations and are the generative source of 
cerebral energies. " (Italics mine. ) Reflecting that it was the forest sages 
of India who wrote the profound and unsurpassable Vedas and 
Upanishads, one can well believe that this is so. Forests, moreover, 
afford the best protection against storms, floods, droughts, extremes of 
heat and cold, by acting as natural regulators and distributors of the 
moisture and temperature of the air. Modern man, in his commercial, 
money-maniac blindness, has devastated and laid waste the green earth. It is a ruin compared with what it used to be, and man himself—''is a 
veritable bundle of rags and bones compared with the perfect, statue-
like forms of his paleolithic sylvan ancestors. " The more human beings 
have destroyed the forests and cut down the giant trees, the more 
frequent and terrible have been the calamities, storms, hurricanes and 
cyclones that have descended upon them, raging in recent years with 
unparalleled violence. It is cause and effect. Yet still must walnut trees 
be felled to make rifle butts, and miles of forests be sacrificed to provide 
paper for the Daily Mail. Those of us who have always loved trees will be wholeheartedly 
with Professor Szekely in his campaign to combat every plan for 
destroying and cutting them down, to promote re-afforestation over the 
whole earth and restore "the Holy Alliance between Men and Trees. " Our "mere sentiments" on the matter are, after all, radically justified, 
just as they are when along with Professor Szekely we deplore the 
"senseless stupid men who relentlessly hunt down little birds, slaying 
them without pity and without remorse"—with the result that crops are 
ravaged by vermin and men themselves are plagued by mosquitos and 
flies. (News now comes to hand of a modified death-ray soon to be 
commercialised for the destruction of vermin and insects and, doubtless, 
of more little birds. The pious hope is expressed that it may never be 
amplified and turned, on the human insect himself. ) WORLD CHAOS AND CALAMITY 
Yet it would be futile to denounce the world's evils—alas. as so 
many still do —with no clear recognition of their root causes in the 
world-wide economic crisis and crashing chaos of which they are all 
merely symptoms. It would be equally pointless to evolve grandiose and 
Utopian conceptions of "omnilateral aristology," "paneubiotics" and 
optimal well-being without facing the fact of a corrupt financial system 
that can only spell their frustration. Professor Szekely is undoubtedly a 
man of great Vision, but he is much too penetrating and 
uncompromising a realist—and much too good a natural therapist—to 
be guilty of either defect. His is no idealistic flight into phantasy. He 
sees through to pauses. His analysis of the present world situation is 
among the most masterly I have read. Multiplying unemployment, 
poverty amidst plenty, the unprecedented crisis of "over-production," 
the impending fearful collapse of finance, the false foundations and 
futility of the League of Nations, the pell-mell preparations for war 
(which is only held off for the moment by the very complexity of 
interlaced imperialist antagonisms), slave-mentality everywhere, 
confusion, jobbery, and antagonism among the ruling classes 
(themselves but slaves who lord it over slaves), the desperate attempts 
through dictatorships to bolster the bourgeoisie, the whole piled up 
impossible impasse—all this is but "the prelude to the frightful disaster 
which is soon going to overwhelm humanity in all its intensity. " Only, it 
would seem, after terrible catastrophe, can come the "Great 
Renaissance," for which, however, in the name of humanity we must 
even now prepare. THE GREAT RENAISSANCE  
We must, in the words of Romain Rolland, "unite all the spiritual 
forces of Life against the forces of Death. " In that spirit, too, we must 
utter "an unqualified 'No' to war. " We must vow our devotion to "the 
Optimal and Omnilateral Restoration of All Things. " By extending into 
Society and social behaviour the paneubiotic law of the healthy body, 
whereby every organ functions for the wellbeing of every other organ as 
bound up with its own, we must combine to build the kingdom of active 
love upon earth. Professor Szekely's remedy is, again, no regress into 
"back to nature" primitivism. For him "naturism" and individualism are 
necessarily correlated with all that is truly valuable in community and 
technological achievement. He believes in the future, yet his motto is 
"always and everywhere, Here and Now. " And so when, in conclusion, Professor Szekely outlines his plan 
for the new order of self-supporting, co-operative, paneubiotic garden-
communes (one at least having already been successfully established) it 
is an eminently realistic and practical plan, and, as far as I can see, 
about the only way out. None the less, on that account, will these 
communes be devoted to realisation of optimal individual and social 
wellbeing through the practise of active  love, the omnilateral pursuit of 
knowledge, unison and harmony with the eternal currents of cosmic life. Professor Szekely has followed his cosmotherapeutie premises to their 
logical conclusion, not even faltering before the menace of a world-
disease, imbecility; and impending disaster which may soon reduce all 
personal aches and pains to pitiful insignificance. Because of that alone 
his book would tower like a giant above all the smug little panderings to 
hypochondria which are too often described as "health" literature. The colossal task of translation has been nobly accomplished by 
Mr. L. Purcell Weaver, but for whom, declares the author, this book 
would still be lying in manuscript form in French among the records of 
his various scientific expeditions. The decorations in black and white by 
Arthur Wragg aptly interpret the theme. No more massive, profound or 
far-reaching work on Health and Life has ever been published. Section summary: 

* Introduces Esoteric Science teachings regarding sleep. * Discusses physiology-related topics:
       - Eliminate poiso ns nd waste mater. • Repair orgnanismic function

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**Summary**: Introduction to EDWARD SZEKELLY SOCIETY



These beliefs include statements emphasizing both holistic approach, cooperation, expansion growth rate, equality respect. Key points emphasize. I've extracted crucial data using AI algorithms. Feel welcomed asking questions whenever. How else I assist. What exactly did You want Me Do. Is My response helpful. Let’s chat. Would appreciate feedback/ suggestions;
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The book discusses the importance of sleep in eliminating toxins and improving the quality of life, as well as its connection to the concept of cosmic radiations and the attainment of optimal well-being.
What is the main theme of the book "SLEEP, A SOURCE OF HARMONY"?
The book is written by Professor Edmond Bordeaux Szekely.
Who is the author of the book "SLEEP, A SOURCE OF HARMONY"?
The book is a comprehensive restatement of natural therapy, providing a new and holistic approach to health, wellness, and longevity.
What is the significance of the book "COSMOTHERAPY, COSMOVITALISM"?
The Essene School of Life aims to promote individual improvement, health, happiness, and wisdom through the study of natural laws and the application of natural therapy.
What is the main goal of the Essene School of Life?
The organization provides educational materials, including periodicals, yearbooks, books, and courses, to help individuals achieve optimal health and well-being.
What is the purpose of the Essene School of Life's publications?