Bipolar And The Body-Soul Connection

Bipolar And The Body-Soul Connection

Introduction

This article focuses on the physical/biological dimension of bipolar disorder, but goes beyond the mainstream emphasis on brain chemistry (which is important, to be sure).  The Edgar Cayce readings contain several cases of bipolar (previously and still sometimes referred to as manic-depressive illness).  In all these cases there is a strong physical/biological emphasis, but we also find the soul dimension well represented – even at the anatomical and physiological level.  For in bipolar disorder, very often, the body-soul connection (comprised of certain glands and nerves) become injured, imbalanced, or dysfunctional in some manner.  Thus the soul is not able to optimally manifest in the body, resulting in mood swings and mental symptoms that can, at times, border on transpersonal (mystical or psychic) manifestations.

The treatment implications for this type of model include the use of manual therapy (particularly spinal massage and manipulation) and electrotherapy focused on the nerves and glands that comprise the body-soul connection.  We will also briefly mention some cases from the Cayce readings that exemplify this approach.  The resources linked at the end of this article contain much indepth coverage of this topic, so I will just hit upon some of the key points here and allow the reader to pursue the topics further as needed.

Brief Overview of Bipolar Disorder

Bipolar Disorder is the current psychiatric category for an illness previously called manic-depression. The term “bipolar” is descriptive of the mood swings associated with this disorder, ranging from the low moods of depression to the high, elevated moods of mania. The timing of the mood swings is highly variable. They may be erratic or repetitive, with cycles varying from weeks, months, or years. In some cases the mood swings occur many times within the same day (“rapid cycling”).

In its most extreme forms, bipolar disorder may be experienced with psychotic features. Psychosis means that the person is out of touch with reality. There may be hallucinations (perceptual distortions) or delusions (cognitive or mental distortions). Schizophrenia is another major form of psychosis. Sometimes it is difficult to distinguish between bipolar disorder with psychotic features and schizophrenia. In an attempt to lessen the confusion, a distinct diagnostic category (schizoaffective disorder) has been created for the overlap between bipolar disorder and schizophrenia. I mention the psychotic aspects of bipolar disorder because this form of the illness is sometimes associated with transpersonal (paranormal) features, as in some of the cases that we will consider in a later section.

The Body-Soul Connection

The resources linked at the end of this article contain much indepth coverage of this topic, so I will just touch upon the key points here. The Cayce readings insist that the soul connects to the body at definite anatomical centers in the glandular and nervous systems of the body. The glandular connection is primarily through the endocrine glands (and especially the Leydig and pineal glands that are called the “seat of the soul”).  The primary nerve connections are through the sensory system (and especialy the cranial nerves) and “the sympathetic system or the brain manifestation of soul forces in the body.” (4566-1)

With regard to the nerve centers along the spine, there are specific sympathetic nerve ganglia that are termed the “source of the (soul) ENTITY” in the body.  These are located at the:

  • 4th lumbar,
  • 9th dorsal (thoracic), and
  • 3rd cervical centers.  

These are the centers that are especially important for treatment with manual therapy (such as spinal manipulation) and electrotherapy (such as the wet cell battery).

With regard to physiology, bipolar, and the body-soul connection, there is a lifeforce energy in the body that normally functions at a low rate of electrical vibration (to keep the body alive and healthy).  However this same lifeforce energy, can be raised in vibratory intensity (via the activation of the Leydig gland).  As a raised vibration, the lifeforce energy is called “kundalini” (from the yogic traditions).  

Thus with the opening of the Leydig (lyden) gland associated with the reproductive system, the kundalini energy makes it way along the spinal centers to the pineal gland in the middle of the head.  The pineal is not only a  discrete glandular entity, but the term is also used to describe a cord or thread that runs along the spine, connecting the Leydig and pineal glands proper.  This pineal cord or thread is also sometimes called the "silver thread" (as is also noted in some of the metaphysical literature).

When the Leydig gland is activated (“opened”) and the kundalini moves along the pineal, the person may experience psychic (transpersonal/paranormal) manifestations and elevations in mood.  Edgar Cayce experienced this in his first psychic reading spontaneously given for himself as a teenager during an acute manic episode triggered by an injury to the end of the spine while playing baseball at school. This is a common pattern in many of the Cayce mental health readings where there is an injury or anatomical dysfunction in the spinal centers (especially the lower spine).

In several cases of bipolar disorder, the above descriptions of anatomy and physiology (with regard to the body-soul connection) are discussed and therapeutic interventions prescribed to bring the system back into balance and normal functioning.  Now we will mention some of the case studies of bipolar in the readings, with emphasis on the anatomy and physiology of the body-soul connection.

Cases Studies From the Cayce Readings

Case 1789

This is the case of a young woman who was attacked by a man. During the struggle she injured her lower spine and began experiencing severe manic-depressive symptoms.  She was confined in a mental institution when Edgar Cayce began a series of readings for her. She was removed from the hospital and given osteopathic treatment to correct the spine, electrotherapy to heal the nervous system, and other interventions to address the mental and spiritual aspects of healing.  She had a full recovery and went on to live a long, full life with a successful career as an artist.  Here are a couple of excerpts from her readings that describes the anatomical and physiological aspects of her case from the standpoint of the body-soul connection, with emphasis on the treatment recommendations.  Note the references to the injury of the lumbar and coccyx area of the spine with the electrical treatment focused on the 9th dorsal (thoracic) center:

And in the attempt to escape, and finding self trapped as it were, the physical exercise and activity in the attempt shattered the connection between the cerebrospinal and sympathetic system; especially in the coccyx and lumbar areas…. Then the [manual therapy] correction of those pressures which exist in the cerebrospinal system, especially in the lumbar and coccyx area.   (1789-1)

We would take these low electrical forces of a static nature, carrying the vibration of Chloride of Gold for the body. The attachments would be made in this manner: The small copper plate would be attached to the 9th dorsal center … (1789-8)

Case 1087

This is the case of an adult woman who experienced problems during menopause, throwing the glandular system out of balance which affected the spinal centers associated with the body-soul connection. She received osteopathic treatment and other therapies to strengthen and balance the system resulting in a remarkable recovery. In addition to the anatomy and physiology in the following excerpt, also note the reference to the “SOURCE of the ENTITY itself in its connection with the physical body.”

Hence we find there are specific centers there the incoordination is shown; as in the lumbar (4th to the 2nd), the 9th dorsal and specifically the 1st, 2nd and 3rd cervicals. These are centers where the coordination between the impulse and the physical activity produces periods when there are the associations with not only the mental and physical but the spiritual activities – or the SOURCE of the [soul] ENTITY itself in its connection with the physical body. Thus there are periods produced when the body is over-hilarious, but the more often there is produced melancholia, the inability to rest, the inability to make for activities in those things that pertain to even self-preservation.   (1087-1)

Case 3969

This is the case of an adult man who experienced a nervous breakdown and exhibited bipolar symptoms. Note the references to the activity of the Leydig (lyden) and pineal glands that “brings about psychological conditions.” Also note the reference to the Leydig (lyden) and pineal glands as being the "seat of the soul." This man refused treatment and there is no documentation of the outcome for this case.

In the glands in the system, there the lack of – or, through inhibitive or prenatal forces [heredity], a weakness that is shown in the action of tissue in the nerve itself as it manifests, and the condition existent is a reflection of that incapacity of system to divide or devise from the system through that of assimilated and the blood building plasma to supply that necessary for this action in sympathetic and coordinating system, which occurs through the action of the lyden [leydig] gland with that of the pineal, in its recurrence to bring forces along those of the sympathetics coordinating with cerebro-spinal centers. Now these, as seen then, a reflex – or an affectation from an existent condition. The basis, the seat of the soul, then, in that of the lyden gland, with the pineal reaction in the system, and this the activity that brings about psychological conditions. Hence when there is reaction in this body, it becomes that of the body turned inward toward the ego, or self, and self-pity, condemnation … (3969-1)

Case 2501

This case involves a young woman brought to the Cayce hospital in 1929 suffering various symptoms including mental/emotional instability typical of bipolar disorder.  The osteopathic physician at the Cayce Hospital was encouraged to study the book of Revelation (in the Christian bible) to better understand the woman's condition and his role in treating her. Essentially, she was experiencing the raised vibration (i.e., kundalini) associated with the opening of the spiritual centers (as correlated with the endocrine glands). The following excerpts depict the anatomical, physiological, and psychological aspects of her case, particularly with regard to the treatment plan given for her condition. The treatments were effective and she went on to live a long, normal life.

The changes as have come about are ESPECIALLY the relief in the pressure in the lumbar or pelvic regions. Also those coordinations through the active forces in the 9th and 10th dorsal region…. for with pressure in the lumbar and sacral region, as has been first indicated, there is that activity to those forces as operate to and through the pineal gland to the upper portion of the body, which corresponds to those forces as are spoken of, even in that of the [Book of] Revelation. Be very good for the [osteapathic] doctor here to read [The] Revelation and understand it! especially in reference to this body! These forces as applied to this are the activities as are seen in the sympathetic nerve system, and ADVANCE in their activities as the force of same impel through the sympathetic and the cerebrospinal plexus from the 9th dorsal to the brain itself – at top, see? Hence in the changes as are being brought about in the system through the activity of the change, there is seen less pressure is on the solar plexus center. Hence there is less INCOORDINATION THROUGH the pineal FROM the effect of the sympathetic system.  (2501-6)

Then, let the principal interest be given those centers where the cerebro-spinal and sympathetic are coordinant with the physical forces in the plexus of the 3rd to 4th cervical, in the 2nd and 3rd dorsal, in the 9th and 10th dorsal plexus, and in the 4th lumbar. In this manipulation, not so deep as to produce too much reactory force in the nerve, but more as that as stimulative to the nervous systems.   (2501-7)

(Q) Explain reference to The Revelation in connection with this body, as given in previous reading.
(A) In The Revelation there is given that illustration of how the mental body is raised from the various degrees of consciousness, and – as is given here – their ACTIVITY are through the correlated centers of an anatomical body, for they are represented by the refuse as comes from the 4th lumbar, emptying into the lower portion of the system. While the consciousness as comes through the system in sympathetic system is raised to the inner court, or in the holy mount, through the pineal gland – that coordinates with sympathetic forces – see? …
(Q) Where can he [the doctor] study on The Revelation?
(A) Comparing, ANYONE, will they study that given in the Book [Bible] and compare same to the anatomical conditions of a physical body, will LEARN the SPIRITUAL body, the MENTAL body – NOT metaphysics either!  (2501-7)

Resources

Bipolar and Transpersonal Aspects of Depression – This resource consists of two chapters from the book “Case Studies In Depression (Based On The Cayce Readings).” Case studies for the following individuals are included: 1789, 1087, 3969, and 2501.  This is a small pdf file (258 kb).

House of Clay (The Body-Soul Connection) Lecture – Some video segments from this lecture are available on the Free page of my website.  There is a DVD of the entire lecture for sale. Of particular note, the case of 2501 and its relations to the Revelation is explored in detail.  You may also find interesting the segments on the Seat of the Soul, Possession, and Opening the Centers. Clinicians interested in obtaining a free copy should contact me directly using the Contact form on this website.

Mysticism And Madness Lecture – The entire lecture is available on the Free page of my website.  Midway through the lecture (beginning at about 32:20) I discuss various aspects of bipolar disorder and body-soul connection – describing Edgar Cayce's first psychic reading (given in the midst of an acute manic episode); the story of case 2501 and the Revelation; and the opening of the spiritual centers and how that correlates with the psychiatric diagnostic manual (DSM).

Edgar Cayce's Psychic Process Lecture – This is a video of a lecture I gave at a parapsychology symposium.  Edgar Cayce gave his first psychic reading (for himself) in the midst of an acute manic episode. He displayed the manic-depression pattern throughout his life, but managed to keep a balance. The anatomy and physiology of psychic (transpersonal) manifestations are described in detail with obvious correlations to the body-soul connection (glands and nerves, spiritual centers, kundalini, etc) with regard to bipolar, as discussed above.  Cayce's approach to keeping a healthy balance is also presented.

Rivers of Light (Revelation) Video – Portions of this DVD are available on the Free page of my website.  Of particular relevance to this article (with regard to the anatomy and physiology of the body-soul connection), note the segments titled: “Throne Room” and “Opening the Seals.”  The Cayce readings encouraged studying Gray's Anatomy textbook as a resource for understanding the Revelation.  There is also a discussion of raising the kundalini energy.  These are examples of what the osteopathic physician at the Cayce Hospital was supposed to learn in preparation treating Ms. 2501.

 

 

Suggestive Therapeutics For Manual Therapy

Suggestive Therapeutics For Manual Therapy

Suggestive Therapeutics is a form of naturalistic hypnosis that can be used very effectively with manual therapy interventions.  The resource links at the bottom of this brief article provide extensive documentation on the historical and conceptual basis for Suggestive Therapeutics.  This page provides some simple guidelines and examples for the busy clinician who simply needs to make use of this valuable modality in daily practice.

Principles of Suggestive Therapeutics

  • Certain forms of Manual Therapy (including spinal manipulation and massage) tend to induce an altered state of consciousness, making the client susceptible to suggestion – verbally and by activity.
  • In a clinical setting, Suggestive Therapeutics can easily be included as part of the doctor/patient interaction.  Many clinicians do this naturally and unconsciously as part of the doctor/patient relationship.  Our goal is to make it a more conscious, intentional process.
  • As a verbal technique, POSITIVE suggestions (NEVER NEGATIVE) are spoken to the patient during treatment.
  • The suggestions may take the form of CONVERSATIONAL EDUCATION.  In other words, the physician INFORMS the patient of the purpose and outcome of the treatment while it is being given.  So there is nothing mysterious or secretive about Suggestive Therapeutics.  It is simply good clinical practice to inform the patient about the treatment. But given effectively, it also predisposes the patient to a positive outcome.

Examples of Suggestive Therapeutics For Manual Therapy

Here are some simple examples of wording for the suggestions (which can be modified and put into your own words and concepts based on the person and actual treatment techniques):

  • Now as I manipulate the vertebrae along the spine, there WILL be greater relaxation which WILL also help the nervous system to function much better.  
  • Since the brain receives nerve impulses from the ganglia along the spine, this treatment WILL improve brain functioning by creating better communication and coordination between the parts of your nervous system.
  • You WILL probably notice that your mood improves and becomes more balanced as your nervous system becomes better balanced.  

The suggestions can be crafted specifically for the individual.  For example, if the person is having problems concentrating and focusing, the suggestions could include:

  • As the brain is affected by these treatments, you WILL probably find it easier to concentrate and focus your mind.
  • You may even find that your mind WILL be clearer and at peace more often as your nervous system becomes better coordinated.

Here is an example of Suggestive Therapeutics recommended by Edgar Cayce in a case of major mental illness:

     Then, to keep these in balance and to guide these impulses, so that there may be a controlling of the impulse to the nerve system, we would – with the manipulations and the applications made – give the suggestions for the body to respond in a normal way and manner in the impulses created by the vibrations that are set up from the elemental forces in the body. Such suggestions as this:
     NOW THERE IS BEING CREATED IN THE IMPULSES FROM THE GANGLIA IN THE SYSTEM THE NORMAL REACTION TO THE SENSORY AND SYMPATHETIC SYSTEMS OF THE BODY. AND THIS IS BEING NORMALLY ACTED UPON BY THE VIBRATIONS, AND THE REACTIONS WILL BE A PERFECTLY NORMAL BALANCING IN THE MENTAL, PHYSICAL AND SPIRITUAL BEING OF THE BODY.
     (Q) When should the suggestions be given?
     (A) As the outline has been. When the manipulations and battery actions are being given. That means at the same time!  (386-3)

As you study the above excerpt, please note that Suggestive Therapeutics is recommended for multiple treatment modalities. It is easily applied during eletrotherapy such as the wet cell battery (where there is typically a 30 minute battery session followed by 10-15 minutes of spinal massage). This tends to allow a longer treatment and naturally induces a relaxed, altered state of consciousness.  In manual therapy (such as osteopathy), the short duration of a "specific' treatment intended to make a local adjustment may be rather quickly accomplished, may not induce a light trance, and may not leave much time for suggestions.  On the other hand, the traditional osteopathic "general" treatment format usually takes 15 to 20 minutes, is relaxing, thus tending to produce a light trance, and provides ample time for numerous positive suggestions.  From a strictly business standpoint, one can appreciate that many modern osteopaths forgo manual therapy because it is time consuming and may not be adequately covered by insurance — and when manual therapy is utlilized, the focus is on quickly making the specific adjustment and moving on. So the opportunity for using Suggestive Therapeutics during a traditional osteopathic general treatment can be a difficult choice for the clinician, but is to be encouraged when the situation warrants.

Resources

  • Suggestive Therapeutics – This article provides a more extensive discussion of the principles and techniques of Suggestive Therapeutics.
  • General and Specific Osteopathic Treatment – Here is some background info and links to additional resources that discuss general and specific treatments with links to videos that demonstrate the general osteopathic treatment.

 

 

Suggestive Therapeutics

Suggestive Therapeutics

(Note: The following selection on "Suggestion" is excerpted from "Principles and Techniques of Nerve Regeneration." The links in the resources below include more examples and details from the same text and other sources). 

Suggestive Therapeutics refers to definite hypnotic techniques that were in use during Edgar Cayce’s lifetime. To appreciate Cayce’s perspective it will be necessary to understand the distinction between formal hypnosis and naturalistic hypnosis. Hypnosis can be defined as “an induced sleeplike condition in which an individual is extremely responsive to suggestions made by the hypnotist” (American Heritage Dictionary, 1984). The word hypnosis is usually associated with “formal” hypnotic techniques such as stage hypnosis. In formal hypnosis, roles are clearly defined in that there is a hypnotist who seemingly overpowers the mind of a subject. Usually, the hypnotic trance is induced in a formal way. For example, the classic image of a hypnotist swinging a pocket watch in front of a subject and suggesting that “your eyelids are getting heavy” is a formal hypnotic technique. In speaking of formal hypnosis, Edgar Cayce often used the verb “subjugate” to describe the process wherein the mind of the hypnotist dominates the mind of the subject.

Although Edgar Cayce occasionally recommended “formal” hypnosis, more often he advocated a “naturalistic” approach which was used in conjunction with other therapies. Cayce referred to this form of hypnosis as suggestive therapeutics. Cayce did not invent the term, it was in common usage before his career as a psychic diagnostician (Davis, 1909).

Cayce often utilized suggestive therapeutics in combination with other modalities. For example, he might recommend that the persons administering massage and osteopathic treatments give positive suggestions while performing the therapies. Similarly during electrotherapy, suggestions were to be given for the rebuilding of the nervous system. Cayce also advised that the hypnogogic state be utilized by giving hypnotic suggestions during the early stages of sleep.

The induction of a hypnotic trance is a common consequence of various physical treatments. For example, massage therapists frequently notice that individuals receiving a relaxing massage enter an altered state of consciousness resembling hypnotic trance. This is probably due to the muscle relaxation produced by the massage and the rhythmic patterns of the strokes.

Milton Erickson, perhaps the most famous hypnotherapist of this century, often referred to trance as a state of relaxed self-awareness. Therefore, getting people to physically relax and feel comfortable is an important preliminary step in most hypnotic inductions. Erickson regarded body stillness as a reliable indicator of trance (in Havens, p. 245). Stephen Gilligan (a student of Erickson’s) reiterated this theme by associating conscious mind activities with muscle tension: “As we will discuss further, it [the conscious mind] arises from and is maintained by muscular tension” (Gilligan, 1987, p. 23). Gilligan specifically mentions massage as a naturalistic means of achieving trance in which there is a “balancing of muscle tonus” and “the strong skin-bounded differentiation between self and other is dissipated by muscle tone shifts, thereby enabling the person to synchronize with complementary biological rhythms and align with unitary psychological processes” (Gilligan, 1987, p. 42). Gilligan suggests a cultural link between conscious mind activities and the types of trances utilized by a particular society.

Hypnotically entranced individuals often do not feel like moving or talking in any elaborate fashion. To reiterate, this lack of movement partly reflects a value implicit in most hypnotic rituals . . . The point to be made is that trance can be developed and maintained via inhibition of movement or rhythmic (circular and repetitive) movement, i.e., an absence of irregular and arrhythmic orienting responses (and muscle tension) that give rise to the conscious mind. The relative immobility of the hypnotic subject may have developed as a needed complement to the incessant movement (goal-oriented action) occurring in the waking-state style favored by Western culture; it may also reflect the dissociation from the physical self (man dominating nature, including his body) that generally occurs in our culture. (Gilligan, p. 54)

Immobility and lack of muscle tension on the part of the subject and the use of rhythmic and repetitive movements by the masseur are very descriptive of the massage process. Participation in the massage process quickly leads one to agree with Gilligan that massage can be a powerful, trance-inducing experience.

If the electrical therapies advocated by Cayce have the calming effects which he described, it makes sense that subjects receiving these treatments would also be induced into a hypnotic trance and would be amenable to direct suggestion.

Furthermore, Cayce recommended that the period immediately preceding sleep, and the first few minutes of sleep, be utilized to provide presleep suggestions. Using the presleep period as a naturalistic hypnotic induction makes virtually every client a potential hypnotic subject.

Henry Bolduc (1985) provides an excellent orientation to the use of hypnosis in the Cayce readings. As a professional hypnotist, his insights and practical suggestions for applying the Cayce suggestions (particularly regarding self-hypnosis) provide a useful introduction to this topic and are highly recommended. (Bolduc, 1985) In a broader sense, Cayce viewed environment as a powerful suggestive force that must be utilized in therapy. This aspect of suggestion will be dealt with later when we consider the role of therapeutic milieu.

Keep in mind that the readings consistently maintain that healing must come from within. Suggestive therapeutics is a powerful tool for stimulating the inner healing processes at the level of the unconscious mind. The readings regard the unconscious mind as the mind of the soul. Therefore, suggestive therapeutics is directed at this fundamental soul level of the self. The readings sometimes used the expression “inner self” in this context.

Here are some excerpts from the Cayce readings which illustrate the concept of suggestive therapeutics:

The treatments also that should be included by the same attendant, or the same one with the body, would be—when the body is put or is ready to go to rest of evening—to massage gently but thoroughly all along the whole cerebrospinal system, and during such periods (for most often we would find the body would gradually fall into that state of near between the waking and sleeping state) make gentle suggestions that QUIET, REST, PEACE, HAPPINESS, JOY, DEVELOPMENTS IN EVERY MANNER THAT ARE CONSTRUCTIVE PHYSICALLY AND MENTALLY, will come to the body through its rest period! Or, the suggestion to the deeper portion of the subconscious forces of the body. (271-1)

However, for these suggestions to be more effective, they should not be given in merely a singsong manner; nor said just once. But take at least the time to repeat same (the suggestion), positively, three to five times; that there may be the full response in the positive forces of the suggestion to the mental activities of the body.
     And we would, for the time being, use the same suggestion; or the same affirmation. And by affirmation we mean that it should be an affirmation! (271-4)

As to the suggestions that should be given—when there are the administrations of ANY of the influences for aid, whether the rubs or the packs or whatnot, the suggestions should be of a very positive nature, yet very gentle, and in a constructive way and manner; expressing hope always that there is a creating, through the hope, the expectancy for certain activities to the body that it desires to do—much in the manner as would be given to a child in its promptings for an aid to itself. And, let the suggestions be constructive in the spiritual sense, when the manipulations or adjustments are given, as well as when there are the periods of the rubs and other applications. These would be well in this manner, though each individual should construct same in his or her own words:

     “Let there be accomplished through the desires of this body, mentally and physically, that which will enable the body to give the better, the truer, the more real expression of its own self; as well as that in which the entity or body may influence itself in relationships to others for greater physical, mental and spiritual attitudes towards conditions.”
     Then, let the desire of the body through ALL its activities in the present be of a spiritual nature . . .
     Q. Should suggestions be made by BOTH the Doctor and those taking care of her?
     A. Just as indicated, these should be made whenever any applications are made—whether for the rubs, the adjustments, or the packs. The BODY desires attention—but in a manner in which there are, as indicated, the suggestions that it is to become not so reliant upon others, but so—because of the very nature of the applications—that it may do more and more for itself.
     Whenever there is the suggestion, it should be not as “There WON’T be,” but “You WILL do so and so,” see?
     Q. What can we do for the crying—nervousness and her refusing to drink?
     A. This can only be met through the suggestions—for, as has been indicated, these periods come and go; and, as has been outlined heretofore, it is a lack of the coordinating between the cerebrospinal and sympathetic impulses or reflexes. (1553-17)

Even through the period of giving the massage, as well as the Appliance [Wet Cell Battery], let there be suggestions given to the body in that way not merely of speculation but as to positive activities of the body; planning, as it were, its activities for the next day. As an illustration: On the morrow, or in the morning there will be certain activities. This should be very thoroughly outlined, very consistently suggested.
     Thus, we will find a change in the activities of the body, bringing the reflexes to the brain centers with the nervous system in the ganglia where there are the closer associations with the sympathetic and suggestive nerve forces of the body. (5014-1)

Appendix E contains additional examples of suggestive therapeutics in the Cayce readings. From the standpoint of application I would recommend that the person giving the suggestions write out a text to be used as a guide when giving the suggestions. Otherwise it is easy to “blank out” while giving the suggestions and lose focus. Note that many of the examples given by Edgar Cayce contained explicit text to be used. Sometimes he would merely provide an outline and encourage the caregivers to include certain basic ideas in a text using their own words.

In putting together a text, keep the following points in mind:

1. Be sure that the intent and primary focus of the suggestions are coming from a spiritual perspective. Know that the suggestions can have a powerful influence on another human being. Even further, be aware that these suggestions are registering at a soul level. Be respectful of the other person. Be careful that the suggestions are not merely a form of personal control or manipulation. This is a sacred process. Form the text and deliver it in a prayerful, sacred manner.

2. Edgar Cayce would often include in the hypnotic text definite suggestions for biological healing. For example, he would use phases such as, “the cerebrospinal and sympathetic nervous systems will coordinate.” Or, he might give a general statement to the effect that “all the systems of the body will function in a normal healthy manner.” In terms of nervous system regeneration, suggestions for improved eliminations (drainages) and better coordination of all the systems of the body would be appropriate.
Unless you have special expertise or knowledge about physiology, be careful about making the suggestions too specific. You may not necessarily know what specifically needs to be accomplished at a physical level. Trust the wisdom of the body by giving rather broad suggestions about improved coordination and drainages. You may be able to use some of Cayce’s general health suggestions contained in the texts of the excerpts cited above or in Appendix E.

3. Include some specific suggestions about behaviors or activities that need improvement. This could be simple activities of daily living such as being able to get dressed or feed oneself. The suggestions may pertain to behavioral problems such as arguing, fighting, or treatment of noncompliance. Specific suggestions may address deficit symptoms such as the loss of memory or cognitive abilities. The suggestions may deal with emotional problems such as depression or anxiety. Sometimes Edgar Cayce would recommend that the text should list the activities that the person will be expected to participate in during the day. Naturally, this aspect of the text will be a personal matter that will be specific to each person’s condition which may change on a day-to-day basis.

4. Keep the suggestions positive. Even when the person is doing something that he or she shouldn’t be doing, find a way to express it as a positive. “Whenever there is the suggestion, it should be not as ‘There WON’T be,’ but ‘You WILL do so and so, see?’ ” (1553-17)

5. The tendency is for most people to make the text too short and then feel as if they have run out of suggestions after only a few minutes. I recommend that the text be several paragraphs long. Each paragraph may deal with one of the above points. For example, the first paragraph may contain two or three concise sentences of a spiritual nature to set the tone of the session. You may speak of love (love of God, love of others, love of self). Seek to get in touch with the soul of the person you are working with. The second paragraph may contain two or three sentences focusing on the physical aspect of healing. The third paragraph can address specific behaviors or activities. A fourth paragraph may summarize the above points and close with a spiritual emphasis of hope and positive expectation.

When delivering the hypnotic suggestions, here are some key points to remember:

1. Attune yourself to the healing process. Be a suitable vehicle for the Creative Forces. You will have to find your own process to reach attunement. There are various forms of meditation which are helpful in this regard. As noted above, be in a prayerful state when giving the suggestions as well as the physical treatment. Realize that an important aspect of spirituality is the spirit in which you do things—the spirit of application.

2. Repeat each suggestion 3-5 times. You can do this in various ways. You could repeat specific sentences or paragraphs. You can repeat the whole text numerous times during the treatment session. If you give the suggestions in the presleep (bedtime) mode, you will need to complete the text in the first few minutes after the person has fallen asleep. After 5 or 10 minutes the suggestions will not be as effective.

Of course, if you are giving a massage or spinal adjustment, or such, where you cannot read the text you will have to improvise. But being familiar with the text and being aware of some of the issues involved for each individual is helpful. During certain treatments such as the electrotherapy, it is easier and sometimes very helpful to have the text in front of you during the session. The text is merely a tool to assist with the hypnotic process, it is not an end in itself. Use it accordingly.

3. If the person receiving the suggestions shows resistance to the suggestions, then rethink the text to see where the source of resistance is. Most people are accepting of the suggestions that they are loved and that their bodies are being healed. Behavioral suggestions sometimes elicit resistance if the person is not very deeply into trance. When dealing with resistance, do not make a big deal over it. Either find another more acceptable way of stating the suggestion or wait until the person is in a deeper state of hypnosis before making the suggestions which are causing the resistance.

If the person is resistant to the whole idea of making suggestions, then alter your style accordingly. For example, when giving treatments you can use an educational approach to suggestion. You can simply explain what the treatments are for and how they will affect the body. “The massage will relax your body and help the circulation to flow better.” “The spinal adjustment I am now making will relieve pressure on the nerves along the spine and improve nervous system coordination.” “The battery treatment will help the nerves in your brain to function more normally.”

Cayce advised health care practitioners to talk to their patients when giving these kinds of suggestions. It is a conversational approach to hypnosis based on the premise that most people will go into an altered state of consciousness when receiving certain types of physical treatment (e.g., massage, spinal manipulation, electrotherapy, etc.). Many health care professionals already use this approach either consciously or unconsciously.

4. You may experience some self-consciousness when first applying suggestive therapeutics. This is normal. Just keep in mind the purpose for which you are doing it. This is an essential component of Cayce’s formula for rebuilding the brain. When done properly, this is a deeply spiritual process. Remember to work at spiritual attunement and you will be able to set aside personal feelings of inadequacy and self-consciousness when doing suggestive therapeutics.

To conclude this section on suggestive therapeutics, I want to discuss a more expansive aspect of suggestion. Edgar Cayce noted that the environment itself is a powerful source of suggestion. Cayce maintained that the environment acts upon an individual in a suggestive manner through the sensory and sympathetic nervous systems (271-5). Therefore a supportive, constructive milieu creates a positive influence on the nervous systems of persons undergoing treatment.

We could use an analogy here from computer science. We can think of the brain as hardware and the mind as software. While undertaking the reconstruction of the hardware (nerve regeneration), it is essential to provide positive, constructive software (mental programming) for the system. Suggestive therapeutics and the maintenance of a healing, therapeutic environment are two means of providing healthy software via the power of suggestion. The Cayce readings insist that compassion as manifested in gentleness, kindness, patience, and caring is a profound expression of spirituality and an essential aspect of therapeutic milieu. In an institutional setting, therapeutic milieu should be considered more than just a clean facility with adequate programs for exercise and recreation. Spiritual qualities, as manifested by the staff, provide the basis for the therapeutic process. In the home setting, the same principles apply on a more limited scale.

Resources

General And Specific Osteopathic Treatment

General And Specific Osteopathic Treatment

The Cayce readings were very aware of the traditional osteopathy of that era with regard to "general" and "specific" treatments techniques.  The "specific" (localized) corrections are easy enough to understand and appreciate.  There is a specific problem (such as an injury) that needs to be corrected.  A.T. Still was fond of saying, "find it, fix it, and leave it alone."  That is the essence of "specific" treatment.

But many of the early osteopathic texts also recommended "general" treatment (to be used in conjunction with specific treatment) to balance and coordinate the system. In a practical sense, it could also simply be conceptualized as a form of manual assessment — motion palpation. 

Resources

General and Specific Treatment — a selection from "Principles and Techniques of Nerve Regeneration."

Manual Therapy Videos — General treatment formats are demonstrated by Dr. Nelson (a chiropractor who has also studied and applied the traditional osteopathy recommended in the Cayce readings) and Dr. Miller (an osteopath trained at Kirksville and Still-Hilldreth Osteopathic Sanatorium, who received a referral for treatment from Edgar Cayce). Look for the videos at the bottom of the page.

 

Edgar Cayce and A.T. Still

Edgar Cayce and A.T. Still

The Edgar Cayce physical readings rely heavily on the traditional osteopathy of his era. Apparently Cayce once met A.T. Still (founder of osteopathy) and felt a strong resonance with that historic figure.

As a psychic diagnostician, Edgar Cayce made several referrals to the Still-Hildreth Osteopathic sanitarium in Macon, Missouri. Below is a sample of the correspondence between Cayce and A.G. Hildreth, D.O (co-founder of the hospital). Based on the letter by Hildreth, it is clear that the parents of Dr. Hildreth were "spiritualists" and that A.T. Still himself was also likely to have been a spiritualist.  Spiritualism, as a movement, began in the 19th century and was known for the practice of spirit communication. Interestingly, Still (founder of osteopathy) and Palmer (founder of chiropractic) both were involved in spiritualism:

"Andrew Taylor Still (1845-1917) [osteopathy] and Daniel David Palmer (1845-1913) [chiropractic] were contemporaries, founders of dissenting schools of healing, school heads, philosophers, father figures to marginal professions, editors and authors. Both were spiritualists, doctrinaire eccentrics . . . and both taught that man and his healing was the product of a supreme being." (Brantingham, 1986, pp. 18-19)

A book by Edgar Cayce's granddaughter (see below) documents the similarities in the readings of Edgar Cayce and the writings of A.T. Still.  

Reference

Brantingham, J. W. (1986). Still and Palmer: The impact of the first osteopath and the first chiropractor. Chiropractic History, 6, 19-22.

Resources

Osteopathy: Comparative Concepts __ A. T. Still And Edgar Cayce – This text was compiled by J. Gail Cayce (granddaugher of Edgar Cayce).  It focuses primarly on the conceptual and philosophical similarities between the readings of Edgar Cayce and the writings of A. T. Still.

Correspondence Between Cayce And Hildreth – Below are two letters: One from Cayce to A.G. Hildreth; the other a reply from Hildreth.


[Text of Letter from Edgar Cayce to A. G. Hildreth]

May 16, 1935

Dr. A. G. Hildreth
Still-Hildreth Sanatorium
Macon, Missouri

Dear Dr. Hildreth:

I appreciate your letter of the 8th more than I can tell you; I appreciate your giving me the background for your interest in a work of this nature. While the time was short that I spent with Dr. Still on his visit some years ago in Kentucky, the most of it was spent in talking over many things that had happened in the experience of each. Of course, you can realize that during the thirty-five years that I have been doing this work I have come in contact with physicians of almost every school. A great many have shown interest. More have said taboo. And quite a number have, after years, come back and said, “We have found it worthwhile.” That the information in the readings has more often and more consistently suggested osteopathy than any other one character of treatment, of course, is one of the things that has caused many of the medical profession to question same. Why it has done this I do not know, but we have quite a number of osteopaths throughout the country who are very well acquainted with the results individuals have obtained, even when applying medicine and other local applications in connection with osteopathy. Osteopaths seem more open-minded and willing to cooperate with any school of treatment which may help the individual. Just as our friend Dr. Frank Dobbins of New York City said some weeks ago, “When I have forty-eight cases that come with the readings, and I follow the treatments suggested—even though some of them are not exactly as I have been trained to give them, and I see all forty-eight patients get the results as promised in the readings, then I have to believe something.” Or as Dr. Gravett of Dayton, Ohio, said some years ago, “When I see seventy-five cases osteopathically correctly diagnosed through the readings, I know there’s something to it.”

Dr. Hildreth, I do hope that sometime we may have the opportunity to each view personally the other’s field of activity. I would indeed deem it a privilege to be able to go through your institution.  And if you are ever this way again, I do want you to stop in and see the amount of data we have on hand, and the reports we have had from people all over the country who have gotten results by carrying out their readings—most of whom we have never met personally . . . We have had quite a number of cases of dementia praecox, but never one thoroughly tested yet with the treatment suggested through the readings; because the ones we have had have been so closely allied with the medical profession that no cooperation could be obtained in following any other mode of treatment suggested. In a few cases we have seen people removed from insane institutions by some sympathetic physician administering some simple remedy outlined in the readings, but these have been very few—and have been scattered through the entire thirty-five years of experience with this work. So, it is indeed a wonderful thing that such an institution as yours exists. I’m sure Dr. A. T. Still was happy, is happy, to know that such an institution exists—for the good it has done and may do for suffering humanity . . .

[signed by Edgar Cayce]


[Letter from A. G. Hildreth to Edgar Cayce]

STILL-HILDRETH OSTEOPATHIC SANATORIUM

MACON, MISSOURI

Office of Superintendent
A. G. HILDRETH, D.O.

May 24, 1935

Dr. Edgar Cayce
Association for Research & Enlightenment
Virginia Beach, Virginia

Dear Doctor Cayce:

Your highly appreciated letter and literature came. I have read with very much interest all you had to say. The facts are, Mr. Cayce, I have been raised in an atmosphere similar to that which you found in Dr. Still and as to belief and liberality relative to the type of work you are doing my mother and father were spiritualists for a great many years before I was born before there was much known about that phenomenon and they were steadfast in their attitude, even through all criticism and ridicule heaped upon their belief.

I am very sure you are doing a splendid work, one that is of vast benefit to a great many people.

Note what you say about Dr. Still’s joy over the work at this institution. He always stated when the time came our profession could own buildings of our own and surround those people with the right kind of an atmosphere there was a great number of the mentally sick that could be cured osteopathically and this institution here was in line with his thought and his desire and his sons contacted this property before I did and they selected me, or said they would consider it if I would agree to take charge of it.This was a source of great pleasure to Dr. Still and while its establishment came so late in his life that he was never able to visit us at Macon, only thirty-two miles from Kirksville, yet he was vitally interested and frequently sent for me to talk over our work here and always expressed his delight over the fact we had this institution here where we could offer our services to humanity along the line of his discovery. There is no question in our minds not only that he enjoyed this institution while alive but he is equally interested in it now and happy over the results we are able to produce.

I note what you say about dementia praecox [schizophrenia] and relative to Miss [ . . . ]’s brother. We will be very glad if we can serve them. There is no way to know other than by trial what can be accomplished for him, but a trial is certainly worthwhile. We are deeply grateful to you for your attitude. We are grateful we can offer to those poor individuals whose lives if they must live to the end insane, which is worse than death, a chance to get well. Don’t misunderstand me, I appreciate fully your good words and your interest in our type of work but over and above my own benefit and my profession’s comes first the glory of helping some body get well who has been pronounced incurable.

I presume you are well acquainted with conditions relative to dementia praecox, or rather the fact there is no treatment for it so far as the old system is concerned; hence, if we can establish, as we are, a percentage of cures great enough to interest the reading public perhaps the time will come when the whole world can recognize that insanity may be cured through osteopathic treatment or some similar method.

As to the attitude of the old school men relative to our work and yours, it does not bother me any because I know it is based on prejudice. It is too bad the whole medical world could not extend their right hand to any and all avenues that offer more and better results in the cure of dementia praecox and in the cure of disease.

Like yourself I would be happy if I could meet you and have a long talk and visit and I assure you should we travel east anytime again we will try and make that opportunity. We would be happy to have you visit Macon, see and know for yourself of our work and our results. It is very fine of you to take the time you do in writing me such interesting letters. By the way, I am well acquainted with Dr. Gravett of Dayton and consider him one of my real friends. The facts are I know a great many osteopaths throughout the length and breadth of the land and only hope I can return at least in part to you in a way that will help you personally for the good things you say and do for our profession.

With good wishes, I am,
Sincerely yours,

[signed]

A. G. Hildreth, D.O.

[photocopy of Hildreth’s letter – click to enlarge]

hildreth

Manual Therapy for Bipolar

Manual Therapy For Bipolar

Introduction

This article provides some specific recommendations and general observations/background on the use of manual therapy for treating bipolar disorder (also sometimes called manic/depressive syndrome).  Manual Therapy is the use of the hands to treat illness.  Although manual therapy includes various systems of healing, we will focus on traditional osteopathy since that was the preferred approach in the readings of Edgar Cayce.  Although the primary focus is on bipolar disorder, this information may also be helpful for other diagnostic categories that may have overlapping pathophysiology (such as schizoaffective and schizophrenia with transpersonal features).

Overview of Treatment Recommendations

For the busy clinician who simply wants the treatment recommendations, here are the key points:

  • Do a full spinal exam, paying particular attention to the coccyx, 4th lumbar, 9th thoracic, and 3rd cervical.
  • Treat any "specific" somatic dysfunction that you find using traditional osteopathic techniques.
  • Use the traditional “general osteopathic treatment” to coordinate the system and set up drainages.
  • Use “suggestive therapeutics” during the treatment session to program the patient's mind for healing.

Resources for Treatment Recommendations

  • Early American Manual Therapy collection – The collection contains numerous books and articles that document the early decades of osteopathy, chiropractic and other traditional systems of manual therapy.
  • General and Specific Osteopathic Treatment – This selection describes the difference between “general osteopathic treatment” and "specific treatment" based on numerous early osteopathic sources and the Cayce readings.
  • Suggestive Therapeutics For Manual Therapy – Suggestive therapeutics is a form of naturalistic hypnosis that was recommended in many of the Cayce readings for persons with major mental illness.  The positive suggestions are to be given during the treatment session.
  • Bipolar And The Body-Soul Connection – This article discusses the role of certain glands and nerves (that comprise the body-soul connection) and how this relates to bipolar disorder in some cases. 

 

 

 

Mental Health Lecture Collection

mental health lectures

4 Lectures on 3 CDs

Schizophrenia, Depression, Anxiety, and Mystical Experiences Audio CDs in MP3 format (will play on your CD player or computer).

Based on the Edgar Cayce approach to mental health.

Price(USD): $15.00

Mental Health Lecture 3 – Anxiety & Mystical Experiences

anxietyMental Health Lecture 3

Anxiety (14 minutes)

Mystical Experiences (27 minutes)

Audio CD in MP3 format (will play on your CD player or computer).

Based on the Edgar Cayce approach to mental health.

Play a sample (mp3)

This item is also available as part of a three-disk Mental Health Lecture Collection.

Price(USD): $6.00

Mental Health Lecture 2 – Depression

depressionMental Health Lecture 2 – Depression (59 minutes)

Audio CD in MP3 format (will play on your CD player or computer).

Based on the Edgar Cayce approach to mental health.

Play a sample (mp3)

This item is also available as part of a three-disk Mental Health Lecture Collection.

Price(USD): $6.00

Mental Health Lecture 1 – Schizophrenia

anxiety disordersMental Health Lecture 1 – Schizophrenia (42 minutes)

Audio CD in MP3 format (will play on your CD player or computer).

Based on the Edgar Cayce approach to mental health.

Play a sample (mp3)

This item is also available as part of a three-disk Mental Health Lecture Collection.

Price(USD): $6.00