Life from Light E-Book

Michael Werner

• Herausgeber: Clairview Books
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2012

Beschreibung

In 1923 Therese Neumann, a nun in Southern Germany, stopped eating and drinking. Apart from the wafer given at Mass, she did not eat again, despite living for a further 35 years. Other similar cases have been reported over the years - often holy men from the East - and have taken on something of a mythical status. However, they remain obscure enough to be brushed aside by modern scientists. Michael Werner presents a new type of challenge to sceptics. A fit family man in his 50s, he has a doctorate in Chemistry and is the managing director of a research institute in Switzerland. In this remarkable account he describes how he stopped eating in 2001 and has survived perfectly well without food ever since. In fact, he claims never to have felt better! Unlike the people who have achieved this feat in the past, he is an ordinary man who lives a full and active life. Michael Werner has an open challenge to all scientists: Test me using all the scientific monitoring and data you wish! In fact, he describes one such test here in which he was kept without food in a strictly monitored environment for ten days. Werner also describes in detail how and why he came to give up food, and what his life is like without it. This book features other reports from those who have attempted to follow this way of life, as well as supplementary material on possible scientific explanations of how one could 'live on light'.

Leseprobe

MICHAEL WERNER, PhD, was born in 1949, and has a doctorate in chemistry. He has worked in the chemical industry as well as pharmaceuticals, and has taught chemistry and biology to secondary school students. For the past 15 years he has been managing director of a cancer research institute in Arlesheim, Switzerland. Since the publication of this book in German, he has embarked on an ever-increasing schedule of lectures and a lively correspondence with numerous individuals.

THOMAS STÖCKLI was born in 1951. He has worked as a freelance journalist, a teacher at middle school level, and a lecturer on teacher training and educational research. For the past 25 years he has been intensively concerned with spiritual questions and personal development, and has authored many articles and books on these subjects. He is currently endeavouring to link spiritual ideas with scientific thought, while conversely working against dogmatism in science.

LIFE FROM LIGHT

LIFE FROM LIGHT

IS IT POSSIBLE TO LIVE WITHOUT FOOD?

A SCIENTIST REPORTS ON HIS EXPERIENCES

Michael Werner and Thomas Stöckli

Translated by J. Collis, member of the Chartered Institute of Linguists

Clairview Books Hillside House, The Square Forest Row, RH18 5ES

www.clairviewbooks.com

Published by Clairview 2012

Originally published in German under the title Leben durch Lichtnahrung by AT Verlag, Baden and Munich, 2005

© AT Verlag, Baden and Munich This translation © Clairview Books 2007

Photos in Chapter 4 © M. Werner; front page and Chapter 2 © C J. Buess

The translator is grateful far help with the medical terminology in this book to Anna Meuss, Fellow of the Chartered Institute of Linguists and Member of the Society of Authors

The Publishers thank Johannes Surkamp for the partial use of his translation of an article from Das Goetheanum (Nr 34-5/2002) that first appeared in English in New View magazine

The authors assert their moral rights to be identified as the authors of this work

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN 978 1 905570 45 4

Cover by Andrew Morgan Design Typeset by DP Photosetting, Neath, West Glamorgan

CONTENTS

Publisher’s Note

Foreword by Jakob Bösch, MD

Preface

PART ONE: EXPERIENCES

1. Who is Michael Werner?

2. Michael Werner’s lectures on receiving nourishment from light

The lecture

Questions from the floor

3. On the 21-day process

Personal reports on following the 21-day process

4. The main aim: to conduct well-founded scientific studies

Personal report on the case study

Preliminary conclusions

A critical appraisal

PART TWO: REFLECTIONS

5. In place of dogma: science that is critical and relevant

6. Living without food yesterday and today

7. Historical and current examples

8. Analytical psychology as a helpful source of ideas and suggestions

9. Light and food—a glance into history

Conclusion

Afterword to the English edition

Appendix

Bibliography

PUBLISHER’S NOTE

An important and unambiguous statement

This work is intended first and foremost as a source of information and documentation. It is in no way intended as a recommendation for attempting to receive nourishment from light as an alternative to eating food. Halting consumption of food and drink, for any duration of time, could lead to critical health consequences. Any significant change in diet should be made only after consultation with a medical doctor or a suitably qualified health practitioner.

The publisher and authors do not accept liability for any harm arising either directly or indirectly in connection with the information published here.

Foreword

by Jakob Bösch, MD

Therese Neumann, born at Konnersreuth, Southern Germany, in 1898, stopped eating and drinking before she reached her thirtieth year. Thereafter she consumed only ‘one eighth of a small Host [the wafer given at Mass] and about 3 cubic centimetres of water daily [to help her swallow the Host]’. Otherwise she declined any food or drink for 35 years until her death.* Since she also bore the stigmata (wounds resembling those of Christ in hands, feet and side) she soon caused a considerable stir among the general public. This persuaded the Bishop of Regensburg to have her kept under strict observation which included supervision of her visitors. For example, during a 3-week observation period in 1927, four nuns of impeccably reliable character were sworn to keep an uninterrupted watch over her, two at a time, without letting her out of their sight for one second. They were permitted to use only a damp cloth to ‘wash’ Therese, and no food or drink was allowed in her room. The four nuns stated under oath that the woman under observation had taken neither food nor drink during the course of the 3 weeks apart from the crumb of the Host and the three cubic centimetres of water already mentioned.

At the beginning of the observation period Therese Neumann weighed 55 kilos; on the first Friday, when the stigmata bled, she lost 4 kilos; during the ensuing week her weight rose again to 54 kilos even though she had taken no liquid or food. The same sequence occurred during the second week, and at the end of the observation period she once again weighed 55 kilos.

Medical supervision and assessment was carried out not only by a senior public health official but also by a medical professor from the University of Erlangen, a Protestant, who published the results in the Münchener Medizinische Wochenschrift.* Fraud was not counted as a plausible explanation either for the abstention from food or for the bleeding of the stigmata.†

The ability to think critically was not born with the twentieth century. In earlier times, too, negation of truth arising out of religious fanaticism was known to persuade some to overlook fraud and deception. After a successful career as a farmer, officer and politician, the national saint of Switzerland, Nicholas von der Flüe (1417–1487), usually known as Brother Klaus, left his family and farm at the age of 50. Having undergone a profound mystical experience, he proceeded to live for a further 20 years until his death without eating or drinking. But even in those days the phenomenon of living without food was not accepted unquestioningly. Although Nicholas was later made a saint, in his day, long before our own materialistic age, many of his contemporaries reacted with scepticism to any talk of his living without food. So a number of young men were contracted to seal off the entrance to the ravine where his hermitage was located for a month in order to prevent any clandestine smuggling in of food and drink, especially during the night. Nevertheless, various well-known personages still held to their scepticism. An emissary of the Bishop of Constance wanted to take matters into his own hands and convict Nicholas of fraud by forcing him to eat. And in order to obey his spiritual superior the pious man of God did indeed endeavour to eat. But having lived without food for so long, his body had changed and the attempt ended in a fiasco and near catastrophe, so that the cleric from Constance had to withdraw without having achieved his goal. Whether he changed his mind is not recorded.* On the other hand, however, history does record the exposure of a number of fraudulent claims regarding living without food.†

Today, scientists whose training has been cast in the traditional mould still feel annoyed and provoked by cases in which food, and especially liquids, have been refused for long periods, seeing them either as a deception or as irresponsible dicing with a person’s health. Perhaps this is the most likely reason why such a highly interesting phenomenon has never been properly researched. Yet biophysicists today confirm that electromagnetic radiation accounts for three quarters of the energy supplied and given off in humans and that quantitatively the acquisition of energy via food plays only a small part.‡ We have known at the latest since the development of the quantum theory that light and matter are different states of the same thing. And we have known since the discovery of photosynthesis that sunlight can produce starch, i.e. solid matter or foodstuffs, out of CO2 and H2O, though to this day this process is still not scientifically understood in every detail. If we further add the fact that science has proved absolutely that the human spirit can influence living as well as inanimate matter,§ then it should not be too difficult to regard lengthy abstinence from food and liquid intake as being possible in principle. This precondition must surely be met if serious researchers are to embark on a close scrutiny of the processes involved in abstinence from food and liquid intake.

The experiment described in this book (see Chapter 4) which was conducted with Michael Werner at a Swiss university hospital will, it is hoped, have pushed open the door to a field that will lead to an as yet incalculable number of new scientific findings. All those who participated deserve to be thanked for their open-mindedness, their courage and their persistence. To obtain the necessary permissions from the ethics commission, the administration and other bodies presented an obstacle course of unprecedented proportions, for if anything had indeed gone wrong, those responsible would have been roundly condemned.

Ellen Greve, alias Jasmuheen, from Australia, the founder of the so-called 21-day process,* herself had to endure the wrath of the scientific community. Apart from being branded a fraud, she also had to submit to various weighty psychiatric diagnoses which, however, left her reputation largely intact. Especially after reports of a death in New Zealand that had occurred during the course of one person’s practice of the 21-day process, the media and the medical profession went wild. However, whereas prior to this some individuals may have gone about this type of ‘fasting’ too carelessly, perhaps those media reports actually did lead to more responsible ways of handling the process that enables people to begin ‘living on light’. Anyway, concern about the few deaths that may have occurred among what are presumed to be tens of thousands who have practised the 21-day process is unlikely to be the real reason for the indignation expressed; otherwise the same degree of indignation should surely also be directed towards the far greater proportion of deaths and serious injuries resulting from extreme sporting practices of one kind or another. Moreover, inappropriate diets involving the intake of too much or too little food and liquids lead to death in tens of thousands or even millions of cases without arousing anything like the same degree of indignation. So one cannot help suspecting that the real reason for the protests by both media and medical experts with regard to living on light boils down to the fact that such a way of life does not conform to prevailing views about the world.

After it became known that I, too, had carried out the 21-day process and written about it,* I myself almost lost my position as head of medical services, ironically almost three years after the event. The powers that be tried to force me to warn against the process and advise people not to embark on it. This would have diametrically contradicted my view of science, so there was no question of my complying. It is to the credit of my superiors that they allowed me to retain my position despite protests from other colleagues. One aspect of this whole affair impressed me almost more than anything else: that in our seemingly so enlightened world of science, willingness to test and question basic concepts has if anything decreased but certainly not increased since the time of Galileo.

The phenomenon of receiving nourishment without food has fascinated me for decades. Even as a boy at grammar school I was passionately interested in reading accounts of yogis and saints. I have always been firmly convinced that those accounts speak the truth, and that we shall take a giant step forward in our understanding of the world and in our level of scientific awareness if we recognize these phenomena. Reports about human abstinence from food and drink thrilled me as being possible harbingers of an expanded scientific and religious view of the world that might guide us away from the oppressive prison of today’s materialism.

On a Saturday in November 1997 I discovered the book Living on Light* by Ellen Greve alias Jasmuheen in a bookshop. I read it from cover to cover over the weekend and—thanks to a whole string of coincidences—found myself participating in a workshop conducted by Jasmuheen the very next weekend. Before I had even finished reading the book I knew that I would embark on the process. I needed direct contact with Jasmuheen in order to hear and sense whether her message seemed trustworthy, and also accounts by ‘ordinary mortals’ who had gone through the process and could thus reassure me that I would not be embarking on an irresponsible medical experiment. My conviction that it was basically possible to receive nourishment without food did not mean that it was advisable or without risk for average individuals leading average lives.

Despite insufficient preparation I found that my conversion to living without food or drink went astonishingly smoothly. From reports I had read I expected to feel increasingly weak during the early days. But then I began to realize that in my case this weakness was not going to happen. Instead I experienced an increasing sensation of levity and alertness during the day and a decrease in the amount of sleep I needed at night. Going through the process was probably the most intense experience of my adult life. The second and third weeks took an unexpected turn. Many old feelings and dreams which I had worked through in therapy 25 years earlier, and believed finished and done with, resurfaced again. This took the form mainly of physical pain, feelings and cramps—chiefly in the abdominal region—and suchlike. Daily treatments by the healer Graziella Schmidt always took away the symptoms and returned me to a sense of wellbeing. Repeatedly I thought that all the old ballast of those feelings had been taken from me, only to find that a new wave swept over me again the following day. I gained an entirely new attitude to psychosomatic phenomena through experiencing how matters which appear to have been dealt with and which have been more or less banished from consciousness can still exist in one’s ‘cell memory’ where they remain inaccessible to verbal therapies yet can be reached by the powers of a healer which we do not yet fully comprehend.

During the first seven days, when one also abstains from fluids, and because I needed less sleep, I usually danced intensively and joyously for up to two hours in the early morning between 4 and 6 a.m. The music, the movement and my increasing sense of physical levity often engendered an almost ecstatic state of overwhelming happiness. The combination of this with the resurfacing of old feelings led to constant ups and downs, sometimes agonizing, between the waves of psychological and physical pain from earlier sources and the repeated sensations of levity, happiness, gratitude and humility. Graziella’s humour and my emotional levity meant that I have scarcely ever laughed as much as I did during those three weeks.

Does the process leading to ‘living on light’ have any social significance? At the present time hardly, at least not in the sense hoped for by Jasmuheen that ill-fed people in poor countries might be able to readjust the use of their inner energy and thus become less dependent on food. Perhaps this is something for the distant future, but for us today it remains theoretical.

At present the main concern is to expand scientific thinking or indeed the way we all think about the nature of our existence. The rapid transformation in awareness that we are now experiencing in society at large forms the background against which the phenomenon discussed in this book has its place. In this sense it can become one stone in the mosaic of the long path of humanity back to God, or back to a recognition of our fundamentally divine nature.

* J. Steiner, 1977. (See Bibliography for full references.)

* No.46, 1927.

† J. Steiner, 1977.

* Hemleben, 1977.

† Vandereycken, 1992.

‡ Warnke, 1997.

§ Jahn, 1996.

* Jasmuheen, 1998. The ‘transition’ process to ‘living on light’. See further in Chapter 3.

* Jasmuheen, 1998.

* Jasmuheen, 1998.

Preface

by Michael Werner

The idea of co-authoring a book on the subject of ‘living on light’ arose as a logical next step which followed quite quickly from work on an article for the weekly journal Das Goetheanum.* Our decision to go ahead was further strengthened by the positive and uncomplicated way in which we were able to collaborate, and above all by increasing calls and requests for more in-depth information. The overall plan was clear to us from the start. It would be necessary not only to present an account of the theory in so far as it existed and could be coherently expressed, but above all to provide much practical information on the background and possibility of converting to a new way of receiving nourishment based on the experiences of those who had done it. I was greatly helped by what I had learned in connection with giving lectures on the subject of ‘living on light’, since I found that many people have an urgent need to ask questions which they have either been wrestling with for some time or which have arisen during the lecture itself; and if possible also to receive answers. Many understandable concerns have had to be or still are met with disappointing replies. There are so many questions which we cannot yet answer but which we do not want to dismiss with superficially intellectual rejoinders or theoretical put-downs. In such cases we prefer to admit to not knowing, or else we remain silent on the matter.

In describing my practical experiences I have received much help from those I have been privileged to accompany on their journey through the 21-day process. They have enriched my own experience with their entirely individual and personal accounts, and I here take the opportunity to express my heartfelt gratitude to them. Approaching the phenomenon of ‘living on light’ must surely be only one of many endeavours to make full, or at least better, use of the possibilities which are given to all of us today or which we have allotted to ourselves. It is irrelevant in all this whether we adapt entirely to ‘living on light’ or not. The point is to experience, for example by following the 21-day process, the relative importance physical nourishment occupies in our lives.

Most of the people I know personally who have embarked on the 21-day process have sooner or later reverted to normal eating. In each case the reasons for this are entirely individual. Ingrained habit, social pressure, the pleasure of eating and so on can trigger the return to eating and drinking in the accustomed manner, as can a kind of lassitude that overtakes some by the end of the 21-day process. Some people are disappointed in themselves or in the process as such. This is not a problem as far as I can see, since the 21-day process as such is merely the first step towards ‘living on light’, and the distance covered by any one person is of course an individual matter. I do not know anyone who broke off in the middle of the process or who suffered any damage by seeing it through. Neither do I know anyone who regrets having made the effort. On the contrary, in every case the experience was felt to have been unique, beautiful, important and interesting.

My advice to those wanting to undergo the 21-day process is: Approach it with all the seriousness you can muster and with a willingness to take responsibility for applying your critical faculties to yourself; yet at the same time be relaxed and do not prejudge the outcome. Eating and drinking is not our main concern; what matters is what we experience and how we handle it. Our education and culture train us to look for either/or situations, and this is usually the wrong way to go about things, or even a hindrance. If the intention is to convert to ‘living on light’ it could be natural, safe and appropriate to approach this by eating and not eating in an alternating rhythm of first one, then the other. This would lead to greater freedom and awareness in the way one deals with matters of food and nutrition and make it possible to decide which way of handling these things fits one’s own personal life situation at any given moment.

This book does not claim to have exhausted the subject of ‘living on light’, and much will in future no doubt have to be corrected, omitted, expanded or reformulated. Nevertheless, we hope that the considerations here will go some way towards fulfilling many enquirers’ evident need for objective and reliable information. And of course there is no guarantee that during or after reading the book one will not end up with other as yet unanswered questions, perhaps even more than before.

* Stöckli, 2002.

PART ONE: EXPERIENCES

1

Who is Michael Werner?

by Thomas Stöckli

Michael Werner, born 1949 in Brunswick, Northern Germany, now lives in Switzerland, near Basle. With a PhD in chemistry, he has for the last 19 years been managing director of a pharmaceutical research institute at Arlesheim. He is married to a school teacher and has three teenage children. After working for many years in the chemical industry, also in South Africa, he taught chemistry and biology at a Waldorf (Steiner) school in Germany for three years.

Having taken virtually no solid food since January 2001,* he has also from time to time gone for longer periods completely without liquids, the longest span so far being ten days.

I have known him for five years and am now in regular contact with him. I know his family, his home and his colleagues at work; and over the whole of this period I have been observing him with growing interest, for the number of my questions has not decreased. The bewildering thing about him is that apart from having no need to eat, and practising this with total consistency, he is an ‘entirely normal person’—indeed he refers to himself as ‘Mr Ordinary’. As a scientist for whom life also holds a spiritual dimension, however, he feels it is important to share in bringing about the paradigm change which he feels is imminent. As he never ceases to point out, his concern is the imperative necessity to hold a question mark over our one-sided view of the world. And he endeavours to do this not by working out new theories but by presenting ‘hard facts’ and demonstrable physical phenomena.

The first article about Michael Werner and his form of ‘living on light’ appeared in September 2002,* but it had taken a long time for it to reach publication. The editorial team of the journal in question initially found it somewhat questionable and did not want to go ahead without having prior discussions and adding some kind of disclaimer. Since then, reactions to the article have been entirely positive, both from those in Werner’s immediate environment and from complete strangers. He has received many letters and queries including some from a number of individuals who intended, on the basis of what they had read in the article, to ‘convert’ their eating habits by applying the ‘21-day process’. Some of their reports will be found in this book. The effect of that article is still ongoing, with the number of invitations to lecture increasing year on year. The dam appears to have burst, so that the subject which had been entirely taboo is becoming increasingly acceptable and up for discussion.

Meeting Michael Werner

My first meeting with Michael Werner was in 2001, shortly before Christmas. After a festive dinner at a teachers’ training course—the table laden with a gorgeous selection of specialities from Africa, Russia and Switzerland—I had the opportunity to have a talk with him. I had heard from a friend that for almost a year he had not taken any food and also no longer had any need for it. Following my study of Nicholas von der Flüe I had accepted that there had been people—and even now there could be such—who could find nourishment other than by physical food. I had read Jasmuheen’s book, and had heard there were, in our time, people who were nourished by ‘light’, ‘prana’ or ‘ether forces’. I felt somewhat antipathetic towards the book itself on account of its style and content. I found it to be a dangerous counsellor, with its esoteric potpourri and its ‘21-day process’ describing how to abstain totally from food.

My friend, however, had confirmed to me the serious character of Michael Werner—for they were colleagues—and also of his many years of intensive involvement with serious spiritual work. So I had resolved to meet this person.

To take no food for a year and to work in a responsible position as quite a ‘normal’ and respected colleague, as well as being a family man and scientist, a chemist actually, sounded somewhat unbelievable!

To refute a materialistic world-view

I intended to research this matter seriously and furthermore to suggest that this case should be clinically examined. I was motivated by the following: If it is true that someone could live and be fit and healthy without eating or even drinking, then our conceptions as to what a human being needs to exist are quite practically refuted and this presents us with fundamental questions. Through this unusual phenomenon, perhaps deeper and wider ideas regarding human life in general could be developed.