Physical Exercise
Aside from breathing, gymnastics in general—or in the case of illness or deformity, special corrective and curative exercises—should be taken every day.
Physical exercise has similar effects upon the system as hydrotherapy, massage and manipulative treatment. It stirs up the morbid accumulations in the tissues, stimulates the arterial and venous circulation, expands the lungs to their fullest capacity, thereby increasing the intake of oxygen, and most effectively promotes the elimination of waste and morbid materials through skin, kidneys, bowels and the respiratory tract.
Furthermore, well-adapted, systematic physical exercises tend to correct dislocations of spinal vertebrae and other bony structures. They relax and soften contracted and hardened muscles and ligaments and tone up those tissues which are weakened and abnormally relaxed. Regular physical exercise means increased blood supply, improved nutrition and better drainage for all the vital organs of the body.
By means of systematic exercise, combined with deep breathing, the liberation and distribution of electromagnetic energies in the system are also greatly promoted.
Most persons who have to work hard physically are under the impression that they need not take special exercises. This, however, is a mistake. In nearly all kinds of physical labor only certain parts of the body are called into action and only certain sets of muscles exercised, while others remain inactive. This favors unequal development, which is injurious to the organism as a whole. It is most necessary that the ill effects of such one-sided activity be counteracted by exercises and movements that bring into active play all the different parts of the body, especially those that are neglected during the hours of work.
Systematic physical exercise is an absolute necessity for brain workers and those following sedentary occupations. They not only need breathing gymnastics and corrective movements mornings and evenings, but should take regular daily walks, no matter what the condition of the weather. Unless they do this faithfully, their circulation will become sluggish and their organs of elimination inactive. The cells and tissues of their bodies will gradually become clogged with morbid encumbrances, and this will inevitably lead to physical and mental deterioration.
General Rules
Weak persons and those suffering from malignant diseases, such as cancer, tuberculosis, heart trouble, asthma, or from displacements and ruptures, or who are liable to apoplectic seizures, etc., should not take these or any other vigorous exercises except under the supervision of a competent physician. At least twice a day all parts of the respiratory apparatus should be thoroughly exercised (see Chapter Twenty-Eight on Breathing Exercises). Deep breathing should accompany every corrective movement, whether it be a special breathing exercise or not. Begin your exercises each day with light movements and change gradually to more vigorous ones, then reverse the process, ending with light, relaxing movements. When beginning to take systematic exercise, do not make the separate movements too vigorous or continue them too long. If any of them cause pain or considerable strain, omit them until the body becomes stronger and more flexible. The muscular soreness often resulting from exercise at the beginning is, as a rule, of little consequence and disappears before long. The different movements should be practiced in spite of it, because that is the only way to relieve and overcome this condition. Stop when you begin to feel tired. Never overdo; you should feel refreshed and relaxed after exercising, not tired and shaky. Do not take vigorous exercise of any kind within an hour and a half after eating, nor immediately before meals. It is a good plan to rest and relax thoroughly for about fifteen minutes before sitting down to the table. Whenever practicable, exercise out of doors. If indoors, perform the movements near an open window or where there is a current of fresh air. Exercise undressed, if possible, or in a regular gymnasium suit that gives free play to all the muscles. If dressed, loosen all tight clothing.~ ~Ladies should wear their garments suspended from the shoulders by means of shoulder braces, or so-called reform waists, the skirts being fastened to these. Always relax physically and mentally before taking exercise. Apparatus is not necessary to produce results. However, dumbbells, wands or Indian clubs may be used, but they should not be too heavy. One-pound dumbbells are sufficiently heavy in most cases. The exercises described here are intended for muscular control, flexibility, improvement of the circulation and increased activity of the vital functions rather than for mere animal strength.
In the following paragraphs we offer a selection of corrective movements, graduated from the more simple to those requiring considerable agility and effort.
In practicing these exercises, it is best to alternate them, that is, to select, say, six or seven movements, suited to individual conditions with a view to secure all-around general development and special practice for those parts and organs of the body that need extra attention. The time at your disposal will also have to be considered.
Practice these exercises daily for a week. For the following week select six different exercises, then six more for the third week, and so on, supplementing the list here given as may be required by your particular needs. Then start over again in a similar manner.
This is better than doing the same stunts every day. It promotes all-around development of the body and keeps the interest from flagging.
Corrective Gymnastics
(1) Raise the arms forward (at the same time beginning to inhale), upward above the head, and backward as far as possible, bending back the head and inhaling deeply. Now exhale slowly, at the same time lowering arms and head and bending the body downward until the fingers touch the toes. Keep the knees straight. Inhale again, raising arms upward and backward as before. Repeat from six to ten times.
For exercising the muscles between the ribs and the abdominal muscles in the back:
(2) Inhale slowly and deeply, with arms at side. Now exhale, and at the same time bend to the left as far as possible, raising the right arm straight above the head and keeping the left arm close to the side of the body. Assume the original position with a quick movement, at the same time inhaling. Exhale as before, bending to the right and raising the left arm. Repeat a number of times.
For making the chest flexible. Also excellent for the digestive organs:
(3) Chest Stretcher: This exercise must be performed vigorously, the movements following one another in rapid succession:
Stand erect. Throw the arms backward so that the palms touch (striving to bring them higher with each repetition), at the same time rising on the toes and inhaling. Without pausing, throw the arms forward and across the chest, the right arm uppermost, striking the back with both hands on opposite sides, at the same time exhaling and lowering the toes. Throw the arms back immediately, touching palms, rising on toes and inhaling as before, then bring them forward and across the chest again, left arm upper most. Repeat from ten to twenty times.
An excellent massage and vibratory movement for the lungs.
(4) Exercises for filling out scrawny necks and hollow chests:
Stand erect. Without raising or lowering the chin and without bending the neck, push the head forward as far as possible, then relax. Repeat a number of times. Push the head straight back in similar manner, making an effort to push it farther back each time. Do not bend the neck. Repeat. Stand erect. Bend the head toward the right shoulder as far as possible, then relax. Do not rotate the head. Repeat.
Bend the head to the left shoulder in a similar manner, then alternate the two movements. Stand erect. Bend the head forward as far as possible, making an effort to bring it down farther each time. Relax.
Bend the head backward as far as possible.
Bend the head first forward, then backward. Repeat.
(5) For exercising the muscles of the chest and the upper arm.
Stand erect, elbows to sides, hands closed on chest, thumbs inward. Thrust out the arms vigorously and quickly, first straight ahead, then to the sides, then straight up, then straight downward, then backward. Repeat each movement a number of times, then alternate them, each time bringing arms back and hands to the original position quickly and forcefully.
As a variation, raise the elbows sideways to shoulder height with fists on shoulders, then strike vigorously as before, opening the palms and stretching the fingers with each thrust. Repeat from ten to twenty times or until tired.
(6) Stand erect, hands on hips. Keeping the legs straight, rotate the trunk upon the hips, bending first forward, then to the right, then backward, then to the left. Repeat a number of times, then rotate in the opposite direction.
Especially valuable to stir up a sluggish liver:
(7) Lie flat on your back on a bed or, better still, a mat on the floor, hands under head. Without bending knees, raise the right leg as high as possible and lower it slowly. Repeat a number of times, then raise the other leg, then alternate. As the abdomen becomes stronger, raise both legs at once, keeping knees straight. It is important that the legs be lowered slowly.
For exercising the abdominal muscles and strengthening the pelvic organs. This and the following exercise are especially valuable for remedying female troubles:
(8) Lie flat on back, arms folded on chest. Place the feet under a chair or bed to keep them in position. Raise the body to a sitting posture, keeping knees, back and neck straight. Lower the body slowly to its original position. Repeat from five to ten times, according to strength.
Supplementary Exercises
(9) Stride-stand position (feet about one-half yard apart). Raise the arms sideways until even with the shoulders, then, without bending the back, rotate the trunk upon the hips, first to the right, then to the left.
As a variation of this exercise, rotate from the waist only, keeping the hips motionless.
An excellent massage for the internal organs:
(10) See-saw motion:
Stride-stand position, arms raised sideways. Bend to the right until the hand touches the floor, left arm raised high. Resume original position. Repeat several times, then bend to the left side, then alternate.
(11) Chopping exercise:
Stride-stand position. Clasp the hands above the left shoulder.Swing the arms downward and between the legs, bending well forward.Return to position and repeat a number of times, then repeat withhands on right shoulder, then alternate.
(12) Cradle rock:
Clasp hands over head, elbows straight. Bend the trunk to the right and left side alternately and without pausing a number of times.
(13) Stand erect, feet together. Jump to the stride-stand position, at the same time raising arms sideways to shoulders, jump back to original position and lower arms. Repeat from ten to twenty times.
(14) Lie flat on back, arms at side, legs straight. Raise both legs till they are at right angles with body. From this position sway legs to the right and left side alternately.
(15) Lie flat on back, arms extended over head. Swing arms and legs upward simultaneously, touching the toes with the hands in midair, balancing the body on the hip bones and lower part of spine. Return to original position and repeat.
This is a difficult and strenuous exercise, and should not be attempted at first:
(16) Lie flat on stomach, hands under shoulders, palms down-ward, fingers turned inward, about six inches apart. This will give free play to the muscles of the chest. Raise the upper half of the body on the hands and arms as high as possible, keeping the body straight. Return to position and repeat until slightly fatigued.
(17) Same position as before. Raise the entire body on hands and toes, keeping arms and legs straight. Return to relaxed position and repeat the exercise.
As a variation, sway forward and backward while in the raised position.
(18) Lie flat on stomach, arms extended in front. Fling the arms upward and raise the upper part of the body as high as possible, keeping the legs straight. Return to position and repeat, but avoid excessive strain.
(19) Same position as before, but hands on hips or clasped in back. Raise upper part of body without assistance from hands or arms.
(20) Rocking chair motion:
Sit on a mat or bed, legs straight, arms at side. Recline so that the upper part of the body almost touches the mat, at the same time swinging the legs upward. Return to original position and repeat without any pause between the movements, rocking back and forth until slightly tired.
As you get stronger, clasp the hands behind the head. As a variation, rock with the knees bent, hands clasped below them.
Special Exercises for Reducing Flesh and
Strengthening the Abdominal Organs
(21) Lie flat on stomach, heels and toes together, hands stretched out in front. Fling head and arms upward, at the same time raising the legs, knees straight. Avoid straining.
(22) Same position, hands clasped on back, feet together. Roll from side to side.
(23) Lie flat on back, seize a bar (bed rail or rung of chair) just behind the head. Keeping the feet close together, raise the legs as high as possible, then swing them from side to side. As a variation, swing legs in a circle without flexing the knees.
(24) Same position. Raise and lower the legs up and down without letting them touch the floor, keeping the knees straight.
(25) Lie flat on the back, fold the hands loosely across the stomach. Raise and lower the upper body without quite touching the floor.
(26) Stand erect, heels together, arms raised above the head. Bend forward and downward, endeavoring to place the palms of the hands on the floor in front of the body without flexing the knees. Return slowly to original position and repeat.
(27) Stand erect, hands on hips. Keeping the body motionless from the hips downward, sway the upper part of the body from side to side and forward and backward, and in a circle to right and left.
(28) Stand erect, raise the arms above the head. Rotate the trunk upon the hips with extended arms, bending as far as possible in each direction, but avoiding undue strain. These are strenuous movements and should not be carried to excess or performed very long at a time.
Physical Exercises for Invalids
Persons who are very weak and unable to be on their feet for any length of time need not, for this reason, forego the benefits to be derived from systematic physical exercise.
A low chair, with straight or very lightly curved back and no arms, or a rocking chair of similar construction with a wedge placed under the rockers in such a manner as to keep the chair steady at a suitable angle, is well adapted to the practice of a number of corrective movements, such as rotating of hips and waist, forward and sideward bending of the trunk, the various arm and neck exercises, bending and twisting of feet and toes, the internal massage (Exercise Number 12) and "Breathing Exercises to be Taken in Bed," in previous Chapter.
Manipulative Treatment Massage
Massage has very much the same effects upon the system as the cold-water treatment. It accelerates the circulation, draws the blood into the surface, relaxes and opens the pores of the skin, promotes the elimination of morbid matter and increases and stimulates the electromagnetic energies in the body.
We have learned that one of the primary causes of chronic disease is the accumulation of waste matter and systemic poisons in the tissues of the body. These morbid encumbrances clog the capillaries, thus obstructing the circulation and interfering with or preventing the normal activity of the organs of elimination, especially the skin.
The deep-going massage, the squeezing, kneading, rolling and stroking, actually squeezes the stagnant blood and the morbid accumulations out of the tissues into the venous circulation, speeds the venous blood, charged with waste products and poisons, on its way to the lungs and enables the arterial blood with its freight of oxygen and nourishing elements to flow more freely into the less-obstructed tissues and organs.
Through manipulation of the fleshy tissues, the blood is drawn to the surface of the body and in that way the elimination of morbid matter through the relaxed and opened pores of the skin is greatly facilitated.
Very important are the electromagnetic effects of good massage upon the system. The positive magnetism of the operator will stir up and intensify the latent electromagnetic energies in the body of the patient, very much like a piece of iron or steel is magnetized by rubbing it with a horseshoe magnet. The more normal and positive, morally and mentally as well as physically, the operator, the more marked will be the good effects of the treatment upon the weak and negative patient.
Magnetic Treatment
The beneficial effect of magnetic treatment is not so much due to the actual transmission of vital force from operator to patient as to the arousing and stimulating of the latent, inactive electromagnetic energies of the latter, the polarizing of his magnetic forces.
The horseshoe magnet does not impart its own magnetism to the piece of iron which is rubbed with it, but the electromagnetic energies in the magnet arouse to vibratory activity the latent electromagnetic energies in the iron. This is proved by the fact that both magnet and iron will remain magnetic as long as they are used for magnetizing other substances, but through disuse both will lose their magnetic qualities.
I am often asked by my operators and others: "How can I best develop my magnetism?" and "Is there danger of losing my vitality and becoming 'negative' by treating the sick in this way?" It is true that manipulative work, like everything else, can be overdone and produce harmful effects upon the operator. But within reasonable limits, massage and magnetic treatments will not deplete the person giving them, providing he keeps his system in good condition. His own vibrations must be harmonious on all planes of being, the physical, mental, moral and spiritual. He must be inspired and actuated by the faith that he CAN heal, by the positive will to heal, and by sympathy for the one he is trying to benefit.
Such an operator makes himself the instrument for the transmission of life force, which is healing force, from the Source of all life. "As he gives, so he receives"; for this is the basic law of the universe, the Law of Compensation. If he gives the treatments in the right spirit, he will gain vital force instead of losing it. He will actually feel his own intensified life vibrations and after treating he will experience a feeling of buoyancy and elation which nothing else can impart to him. "He who loses his life shall find it."
Like a musician who tunes up (puts in harmonious vibration) the relaxed strings of his instrument, so the magnetic healer tunes up and harmonizes the weakened and discordant vibrations of his patient.
Good massage will produce electromagnetic effects even though the operator is not aware of it and does not understand the underlying laws; but his work will gain in power and effectiveness in direct proportion to the conscious efforts he makes to benefit his patients by the influence of these higher and finer forces.
I have frequently noticed in my own manipulative work how much the conscious and concentrated effort of the will has to do with its effectiveness. Often, when I had given the usual massage or osteopathic treatment and the patient still complained of pain in a certain locality of the body, I would lay my hands on the affected area and concentrate my will upon dissolving the congestion in that particular part or organ and upon harmonizing its discordant vibrations. Very shortly, usually within a few minutes, the congestion would be relieved and the pain would subside.
The electromagnetic energies of the organism can be controlled by the will and either concentrated to or sent away from any part of the body, just as the circulation of the blood can be controlled. The latter I saw done by a hypnotist who made the blood flow into and out of the arms and hands of one of his subjects simply by the power of his will.
While this was accomplished by means of a destructive process, it taught me a most valuable lesson regarding the power of the will to control physical conditions.
Try it yourself. Next time when you have one of your annoying headaches, recline comfortably in a chair or on a couch, relax completely and then Will the blood to flow away from the brain in order to relieve the congestion and the attendant pain. Many of my patients have learned to treat themselves successfully in this way.
It is obvious that magnetic treatment will not remove pain permanently if the latter is due to irritation caused by a subluxated bone or by some foreign body or by local accumulation of morbid matter and poisons in any part or organ. In all such cases the local cause of the irritation must be removed before the pain can subside or disappear.
Spinal Manipulation and Adjustment History
In many European countries "bonesetters" have, in a crude way, been treating strains and sprains of the spinal column since time immemorial. These bonesetters usually belong to the peasantry and the art has been transmitted in the same families from father to son for many generations.
Incidentally, these simple people observed that their treatment relieved not only sprained, tired and painful backs—the result primarily aimed at—but frequently exerted a favorable influence upon disease processes in remote organs and parts. This empirical discovery has gradually led to a wider application of this method of treatment.
The various modern systems of spinal manipulation, namely, osteopathy, chiropractic, naprapathy, neuropathy, spondylotherapy and our own neurotherapy, are all of distinctly American origin.
During the last quarter century millions of Americans through personal experience have become staunch adherents to one or more of these systems of treatment. This fact has been instrumental in directing the attention of numerous sincere and scientific investigators to the spinal column with its associated structures as a mechanism through which to apply therapeutic measures. It therefore behooves every health seeker to acquaint himself with the theories and claims of these various systems of manipulative treatment.
Osteopathy
The autobiography of Dr. A. T. Still contains the following interesting statement:
"In the year 1874 I proclaimed that a disturbed artery marked the beginning to an hour and a minute when disease began to sow its seeds of destruction in the human body. That in no case could it be done without a broken or suspended current of arterial blood, which by Nature was intended to supply and nourish all nerves, ligaments, muscles, skin, bones and the artery itself. The rule of the artery must be absolute, universal and unobstructed or disease will be the result. I proclaimed then and there that all nerves depend wholly on the arterial system for their qualities such as sensation, nutrition and motion, even though by the law of reciprocity they furnish force, nutrition and motion to the artery itself."
It may be argued that as early as 1805 the Ling System of Swedish Movement was founded on the same principle, namely, "permanent health through perfect circulation." The evidence at hand, however, strongly suggests that the founder of osteopathy arrived at his conclusions independently.
The further claims of Dr. Still as to the cause and cure of disease are briefly as follows: Partial displacements of any of the various bones of the body exert pressure on neighboring blood vessels, thereby interfering with the circulation to the corresponding organs. These displacements, called "bony lesions," are best "reduced" by manipulations called osteopathic "moves."
Chiropractic
In 1895, Dr. D. D. Palmer put forth the following claims as to the cause and cure of diseases: Sprains of the spine result in partial displacement of one or more of the vertebrae which go to make up the spinal column, thus exerting pressure on the neighboring nerves. This shuts off the vitality of the organs supplied by the affected nerves, hence disease results. These displacements, called "vertebral subluxations," are best "adjusted" by means of manipulations in the form of chiropractic "thrusts."
As soon as osteopathy and chiropractic were properly established, the more broad-minded exponents of both systems began mutual investigation and amalgamation. As a result, we find that only seven years after the birth of chiropractic, osteopathic literature began to mention vertebral subluxations as pressing on nerves, thereby causing disease. On the other hand, advanced chiropractors soon began to realize the importance of relaxing tense muscles prior to delivering their thrusts. They also began to pay attention to the bony lesions other than those occurring in the spine. Many of the chiropractic principles and much of its technique of today has been gleaned from osteopathy, while the reverse statement holds equally true.
Naprapathy
The "connective tissue doctrine of disease" was first proclaimed by Dr. Oakley Smith in 1907. It may be briefly stated as follows: A vertebra does not become misplaced without being fractured or completely dislocated. What is called a bony lesion by the osteopath and a subluxation by the chiropractor, is in reality a "ligatight," that is, a shrunken condition of the connective tissue forming the various ligaments that bind the vertebrae together.
Ligatights are best "corrected" by means of naprapathic "directos." These differ from chiropractic thrusts in that they aim not at adjusting subluxated vertebrae but at stretching definite strands of shrunken connective tissue. Ligatights occur not only in the spine but also in other parts of the body.
Neuropathy
This system of manipulative treatment was originated in 1899 by Drs. John Arnold and Harry Walter of Philadelphia. Their claims may be briefly stated as follows: Morbid matter, poisons and irritants of various kinds, acting upon the vasomotor nerves which control the blood vessels, produce abnormal changes in circulation which, if perpetuated, finally lead to disease manifestations. The nerve impulses coming from diseased parts travel to the spinal cord and, like all other nerve impulses, are transmitted along those branches of the spinal nerves which supply the structures (muscles, blood vessels, etc.) along each side of the spine. Here these impulses bring about abnormal circulatory changes similar to those found in the diseased organs or parts.
Since nerve impulses are transmitted from diseased organs to the spine, it is evident that they can be made to travel also in the reverse direction. Neuropathic treatment, therefore, consists of manipulations and thermal applications which aim at correcting the abnormal circulatory changes as found in the spine, thereby correcting corresponding abnormal processes in the organs or parts supplied by the nerves coming from that region of the spine.
These men also emphasized the fact that the circulation within the blood vessels, being propelled by the heart, needs less attention during disease than the circulation of the fluids in the spaces between the cells and through the lymph vessels and glands. Neuropathy, therefore, also lays great stress on applying manipulation and thermal applications to the lymphatic system.
Neurotherapy
While the exponents of the above systems of spinal manipulation differ widely in their theories as to the cause of disease and the means of removing such cause, their methods of treatment furnish considerable evidence of satisfactory results. This seems to suggest that there must be some real value in each system and that a great deal of the difference between these apparently opposed methods of treatment lies in the claims of their exponents. It will be shown presently that, in their final analysis, the osteopathic spinal lesion, the chiropractic subluxation and the naprapathic ligatight represent one and the same thing.
Natural Therapeutics is broad enough to embrace all methods of treatment, no matter what their source, provided they harmonize with the fundamental laws of cure.
Gradually, therefore, after having gathered the constructive elements from all the various methods of manipulation, after considerable spinal dissection and, above all, after close observation of the results obtained in hundreds of obstinate acute and chronic cases, we of the School of Natural Therapeutics have evolved our own system of spinal manipulation and have named it neurotherapy.
The Relation of Neurotherapy to
Other Manipulative Systems
Osteopathy, chiropractic, naprapathy, neurotherapy and spondylotherapy, as we have learned, are various systems of maipulative treatment which have been devised mainly to correct spinal and other bony lesions, shrinkage and contracture of muscles, ligaments and other connective tissues.
Important as these methods are in the treatment of acute and chronic diseases, by themselves they are not all-sufficient because they deal only with the mechanical causes of disease, not with the chemical, thermal or with the mental and psychical. The most efficient spinal treatment cannot make good for the bad effects of an unbalanced diet which contains an excessive amount of poison-producing materials and is deficient in the all-important mineral elements or organic salts. Just as surely as mental therapeutics and a natural diet cannot correct bony lesions produced by external violence, just so surely is it impossible to cure dementia praecox, monomania or obsession, or to supply iron, lime, sodium, etc., to the system by correcting spinal lesions.
The trouble with the manipulative schools and their graduates is that they adhere too closely to the mechanical theory and treatment of disease; that they reject practically all natural methods of treatment aside from manipulative and that so far as the osteopathic school is concerned its practitioners show a strong tendency to fall back upon the "Old School" methods of drugging and of surgical treatment. This is due to the fact that in many types of diseases manipulative treatment by itself has proved insufficient to produce satisfactory results.
In order to do justice to our patients and not neglect our responsibilities toward them we must use in the treatment of disease all that is good in all the natural methods of healing. In serious chronic cases any single one of these methods, whether it be pure food diet, hydrotherapy, massage, spinal treatment, mental therapeutics or homeopathy, is not by itself sufficient to achieve satisfactory results or to produce them fast enough.
To use an illustration: Suppose a wagon full of freight requires the combined strength of six horses to move it and suppose that number of horses is available, would it not be foolish to try to move the load with one, two, three, four or even five horses? Would not common sense suggest the saving of time and effort by putting all six horses to work at once?
In Natural Therapeutics every one of the various methods of treatment is supplemented and assisted by all the others.
The manipulative schools of healing maintain that practically all disease is caused by mechanical abnormalities of the spinal column or of muscles, ligaments and other connective tissues, due to abnormal strain or injury. The philosophy of Natural Therapeutics, on the other hand, points out that a large percentage of such spinal and other mechanical lesions are secondary manifestations of disease, not primary causes; that acute or subacute inflammatory conditions in the interior of the body may cause nervous irritation and thereby contraction of muscles and ligaments and, as a result of these, subluxations of vertebrae or of other bony structures.
The naprapathic theory of disease postulates that it is the shrinkage and contraction of the connective tissues, which serve as a support and protection for the nerve matter contained in the nerve trunks and filaments, that cause interference with the normal nerve supply of cells and tissues and thereby abnormal function and disease.
The philosophy of Natural Therapeutics points to the fact that this shrinkage and contraction of the connective tissues surrounding and permeating the nerve trunks and filaments is caused by certain acids and other pathogenic materials which are produced by faulty diet and defective elimination and that the same causes produce accumulation of waste and morbid matter in the tissues of the body which, all through the system, interfere just as effectually with nutrition, drainage and innervation of the cells and tissue as do spinal lesions and ligatights.
While the other systems of manipulative treatment confine themselves almost entirely to the correction of bony and other connective tissue lesions, to "pressing the button," as it is called, neurotherapy, besides this, aims at other very important results.
In disease the tissues are either in an abnormally tense and contracted or in a weak, relaxed condition. The functional activities are either hyperactive as in acute inflammation, or sluggish and inactive as in chronic atonic and atrophic conditions. These extremes can be powerfully influenced and equalized by manipulative inhibition, relaxation or stimulation.
During an acute attack of gastritis, for instance, the neurotherapist would exert strong inhibition on the nerves which supply the stomach. This is accomplished by deep and persistent pressure on the nerves where they emerge from the spinal openings (foramina). This diminishes the rush of blood and nerve currents to the inflamed organ and thereby eases but does not suppress the inflammatory process and the attending congestion and pain.
In case of extreme tension in any part of the system, relaxation of the shrunken tissues can be brought about by gentle but persistent stretching of the nerves and adjacent muscles and ligaments, in a manner similar to that of the naprapathic directos.
When the vital organs and their functions are weak and inactive or when nerves, muscles, ligaments and other connective tissues are in a relaxed, atonic or atrophic condition, certain stimulating movements applied to the nerves where they emerge from the spinal column will energize the vital functions all through the system.
Many patients imagine that such manipulative treatment is superficial. To them it is just "rubbing" and seems all alike. They do not realize that manipulative stimulation applied to the nerves near the surface of the body travels all along their branches and filaments like electricity along a complicated system of copper wires and thus reaches the innermost cells and organs of the body, making them more alive and active. This internal stimulation of vital activities is attained also by good massage through energizing the nerve endings all over the surface of the body.
The Fundamental Difference Between Neuratherapy and Other Manipulative Systems
The following paragraphs will explain the fundamental difference between neurotherapy and the older systems of manipulative treatment. The older systems, the same as the allopathic school of medicine, look upon acute diseases as destructive processes dangerous to health and life; therefore they endeavor to check or suppress them as quickly as possible by their various methods.
Neurotherapy so far is the only system of manipulative treatment that bases its work on the fundamental laws of Natural Therapeutics. According to these laws every acute disease is the result of a purifying, healing effort of Nature. Therefore neurotherapy would not suppress acute processes by manipulative treatment any more than by drugs, ice, antitoxins, surgery or any other suppressive method.
To illustrate: Supposing that spontaneously or as a result of natural living and treatment a patient suffering from chronic constipation, indigestion, etc., develops a vigorous purging, which we of the Nature Cure school would consider a splendid healing crisis. Under allopathic as well as under the treatment of other manipulative schools such an acute reaction would be immediately suppressed. This can be accomplished very easily by a few manipulative moves, but it would mean the suppression of a purifying healing crisis and this would result in throwing the patient back into his old chronic condition. The underlying causes of disease must be removed before we can cure chronic disease and bring about a normal condition of the organism.
Suppose manipulative treatment should succeed in stopping a fever instantaneously. This would suppress Nature's purifying, regenerating efforts, the patient would continue to "load up" more morbid materials (especially since these schools do not teach the importance of natural living) and it would only be a matter of time until the morbid accumulations in the body would excite new acute reactions, necessitating more adjustments. This may be all right for the practitioner; but what about the patient? In the long run it can only have one result, and that is chronic disease.
Legitimate Scope and Natural Limitations of Mental and Metaphysical Healing
During the last generation people have perceived more or less clearly the fallacies of "Old School" medicine and surgery. They have grown more and more suspicious of orthodox theories and practices. From allopathic "overdoing" the pendulum has swung to the other extreme of metaphysical nihilism, to the "underdoing" of mental and metaphysical systems of treating human ailments.
Some of these systems and cults of metaphysical healing have met with success and wide popularity and this is looked upon by their followers as a proof that all the claims and teachings of these cults and isms are based upon absolute truth.
However, a thorough understanding of the fundamental Laws of Cure, as I have explained them in this volume, will reveal in how far their teachings and their practices are based upon truth and in how far they are inspired by erroneous assumptions.
Let us then apply the yardstick and the weights and measures of Nature Cure philosophy in testing the true value of the claims of metaphysical healers.
For ages people have been educated in the belief that almost every acute disease will end fatally unless the patient is drugged or operated on. When they find to their surprise that the metaphysical formulas or prayers of a mental healer or Christian Scientist will "cure" baby's measles or father's smallpox just as well as, and possibly better than, Dr. Dopem's pills and potions, they are firmly convinced that a miracle has been performed in their behalf and straightway they become blind believers in and fanatical followers of their new idols.
They simply exchange one superstition for another: the belief in the efficacy of drugs and surgical operations for the belief in the wonder-working power of a metaphysical formula, a self-appointed savior or a reason-stultifying and will-benumbing cult. They have not been taught that every acute disease is the result of a healing effort of Nature and therefore fail to see that it is vital force, the physician within, that, if conditions are favorable, cures measles and smallpox as easily as it repairs the broken blade of grass or heals the wounded deer of the forest.
"That is exactly what we say," exclaim healer and scientist. "Have unlimited faith in the God within and all will be well."
True, faith is good, but faith and works are better. Though we cannot heal and give life, we can in many ways assist the healer within. We can teach and explain Nature's Laws, we can remove obstructions and we can make the conditions within and around the patient more favorable for the action of Nature's healing forces.
When the Great Master said: "Go forth and sin no more, lest worse things than these befall you," he acknowledged sin, or the transgression of natural laws, to be the primary cause of disease, and made health dependent upon compliance with the Law. The necessity of complying with the Law, in all respects and on all the planes of being, is still more strongly emphasized in the following:
"For whosoever shall keep the whole law and yet offend in one point, he is guilty of all."
The skeptic and the superficial reader may reply: "This saying is utterly unreasonable. Stealing a penny is not committing a murder; overeating does not break the law of chastity; how, then, is it possible to break all laws by breaking any single one of them?" There is, however, a deeper meaning to this seeming paradox which makes it scientifically true.
Self-Control, the Whole Law
Obedience to all laws on all planes of being depends primarily on self-control. Self-control is, therefore, in a sense, the whole law, for man cannot break any one law unless he breaks first this fundamental Law of all Laws. This implies that the demoralizing effect of sinning or law-breaking, on any one of the planes of being, does not depend so much upon the enormity of the deed as upon the loss of self-control. Continued weakening of self-control in trivial things may therefore, in the end, prove more destructive than a murder committed in the heat of passion. If there is not self-control enough to resist a cup of coffee or a cigar, whence shall come the will-power to resist greater temptations?
Truly, lack of self-control in small things is the "dry rot" of the soul. Is it not, then, somewhat unreasonable to expect God or Nature to strain and twist the immutable laws of Nature at the request of every healer in order to save us from the natural consequences of overeating, red meat eating, whisky drinking, smoking, tobacco chewing, drugging and a thousand and one other transgressions of natural laws?
In spite of the finest-spun metaphysical sophistries, we continue to burn our fingers in the fire until we know enough to leave it alone. Herein lies the corrective purpose of that which we call evil—suffering and disease. The rational thing to do is not to deny the existence of Mother Nature's punishing rod, but to escape her salubrious spankings by conforming to her Laws.
What about the "Cures"?
As in medicine, so also in metaphysical healing, men judge by superficial results, not by the real underlying causes. The usual answer to any criticism of Christian Science or kindred methods of cure is: "That may be all right; but see the results! Nobody can deny their wonderful cures," etc.
Let us see whether there really is anything wonderful or supernatural about these cures or whether they can be explained on simple, natural grounds.
In another chapter we explain the difference between functional and organic disease and show how in diseases of the functional type the life force or healing force, which always endeavors to establish normal conditions and the perfect type, may work unaided up to the reconstructive healing crises and through these eliminate the morbid encumbrances from the system and reestablish normal structure and function.
It is in cases like these that metaphysicians attain their best results simply because Nature helps herself.
On the other hand, in cases of the true organic type, where the vitality is low and the destruction of vital parts and organs has progressed to a considerable extent, the system is no longer able to arouse itself to self-help.
In such cases, faith alone is not sufficient to obtain results. It must be backed and assisted by all the natural methods of treatment at our command.
Healers Work with Laws that
They Do Not Understand
In our critical analysis of "Old School" methods we found that by far the greater part of all chronic ailments is due to drugging and to surgery. People commence doctoring for little troubles, which are aggravated by every dose of medicine and every surgical operation until they end in big troubles.
Is it marvelous that such patients improve and that many are cured when they are weaned from drugs and the knife?
Metaphysical healers unwittingly do their best and most beneficial work because they induce their followers not to suppress acute diseases and healing crises by drugs and surgical operations, thus allowing them to run their natural course in harmony with the fundamental law of Nature Cure, which states that every acute disease is the result of a cleansing and healing effort of Nature. People will refrain from the suppressive drug treatment under the influence of metaphysical teachings, which appeal to the miracle-loving element in their nature, when they cannot be convinced by common sense Nature Cure reasoning.
Thus metaphysicians assist Nature indirectly by noninterference and directly by soothing fear and worry, by instilling faith, hope and confidence. Frequently they also aid Nature by prohibiting the use of tobacco, alcohol and pork, and by regulating otherwise the life and habits of their followers.
Let us consider the problem from another point of view. Let us assume, for argument's sake, that the average person passes in the course of a lifetime through a dozen different diseases. He recovers from eleven of these, no matter what the treatment. It is only the twelfth to which he succumbs. Yet, whosoever happened to treat the first eleven diseases claims to have cured them and, perhaps, to have saved the patient's life when, as a matter of fact, he recovered very often in spite of the treatment and not because of it.
These explanations account for the seemingly miraculous results of metaphysical healing. If healers and Christian Scientists were to explain their cures by the laws and principles of Nature Cure philosophy, mystery and miracle would be taken out of their business.
"Faith Without Works" Is Dangerous
To believe that God or Nature will overcome the natural effects of our ignorance, laziness and viciousness by wonders, signs and metaphysics, or to deny the existence of sickness, sin and suffering, must lead inevitably to intellectual and moral stagnation and degeneration. I am a thorough and consistent optimist and New Thought enthusiast, but I do not overlook the fact that in this, as in everything else, there lurks always the danger of overdoing and of exaggerating virtue into fault.
The greatest danger of this revulsion from old-time pessimism to modern optimism lies in the fact that the Higher Thought enthusiast may cut from under his feet the solid ground of reality; that he may become a dreamer instead of a thinker and doer; and that he may mistake selfish, emotional sentimentalism for practical charity and altruism.
This unhealthy "all-is-good, there-is-no-evil" emotionalism leads only too often to weakening of personal effort, a deadening of the sense of individual responsibility and thereby to mental and moral atrophy; for any of our voluntary functions, capacities and powers which we fail to exercise will in time become benumbed and paralyzed. Unprejudiced observers who come in close contact with metaphysicians cannot help perceiving the pernicious effect of their subtle sophistries on reason and character.
A chronic invalid who had been under the treatment of a faith healer for several years exclaimed, when we gave her our various instructions for dieting, bathing, breathing exercises, etc.: "How glad I am that you give me something to do! I fear I have been imposing too long on the goodness of the Lord, expecting Him to do my work for me." Often afterwards, while recovering from lifelong ailments, she expressed her happiness and contentment in that she herself was doing something which in her opinion was rational and helpful because it assisted Nature's healing efforts.
We believe firmly and fully in the influence of mind over matter, in the fact that vibrations of the physical plane by continuity create corresponding vibrations on the mental and psychical planes and vice versa. We know that, in accordance with this law, anything which affects the mind or the moral life of a person affects also his physical condition; but instead of hypnotizing the minds of our patients by law-defying, reason-and will-benumbing dogmas and formulas, we strengthen and harmonize their mental vibrations by appealing to reason, by teaching and explaining natural laws instead of obscuring and denying them.
The more intelligent the patient, the more amenable he will be to such normal suggestions based on scientific truth and on the dictates of reason and common sense.
While nonresistance to Nature's healing efforts is better than suppression by drugs or the knife, there is something more helpful and rational than the negative attitude toward disease on the physical plane assumed by metaphysical healing cults. That "something" is intelligent cooperation with Nature's cleansing and healing efforts.
Where the Old School fails by sins of commission, the Faith Schools fail by sins of omission. Many patients are sacrificed daily through fanatical inactivity, when their lives might be saved by a wet pack or a cold sponge bath, by an internal bath, rational diet, judicious fasting, scientific manipulation or some other simple yet powerful remedy of natural healing. To permit a patient to perish in a burning fever, depending solely upon the efficacy of prayers, formulas and mental attitude, when wet packs and cold sponging would in a few minutes reduce the temperature below the danger point, is manslaughter, even though it be done in the name of religion.
Incidents like the following are common in our practice: A little girl in the neighborhood of our institution was taken with diphtheria. The mother, an ardent Christian Scientist, called in several healers of her cult, but the child grew worse from day to day, until the false membranes in the throat began to choke her to death.
A boarder in the house, who was a follower of Nature Cure, finally induced the mother to call upon us for advice by threatening to notify the City Health Department. Within an hour after the application of the whole-body packs and the cold ablutions, the blood was sufficiently drawn away from the local congestion in the throat into the surface of the body, so that the child breathed easily and freely, and from then on made a splendid recovery.
Another instance: A man had been suffering from sciatic rheumatism for fifteen years. He had swallowed poisonous drugs to no avail. For several years he had been under Mental Science treatment, but the suffering had grown more intense.
When he applied to us for help, we found that the right hip bone (the innominate) had slipped upward and backward. A few manipulative treatments replaced the bone where it belonged, and the sciatic rheumatism was cured.
In this case, the combined concentration and prayers of all the metaphysical healers on earth would not have succeeded in replacing the dislocated hip bone, which required the full strength of a trained manipulator.
Metaphysicians could not have accomplished this feat any more than they could have moved, by their mental efforts, a hundred-pound weight from one place to another. Mechanical lesions of that kind (and there are many of them) require mechanical treatment.
Another factor which makes converts to metaphysical healing cults by the hundreds and thousands is the get-rich-quick instinct in human nature, the desire to get something for nothing, or with as little effort as possible. Herein lies the seductive pull of old-time drugging and of modern metaphysics. "It does not matter how you live; when you get into trouble, a bottle of medicine or a metaphysical formula will make it all right." That sounds very easy and promising, but the trouble is—it does not always work.
Our forefathers were too pessimistic; higher thought enthusiasts are often too optimistic. While the former poisoned their lives and paralyzed their God-given faculties and powers by dismal dread of hell's fire and damnation, our modern healers and Scientists have drifted to the other extreme. They tell us there is no sin, no pain, no suffering. If that be true, there is also no action and reaction, no Law of Compensation, no personal responsibility, no need of self-control, self-help or personal effort.
The ideal of the faith healer is the ideal of the animal. The animal trusts implicitly, it has absolute faith; guided by instinct, God, or Nature, it follows the promptings of its appetites and passions without worrying about right or wrong. It acts today as it did ten thousand years ago.
In man, reason has taken the place of instinct; we must think and manage for ourselves. We are free and responsible moral agents. If we deny this, we deny the very foundations of equity, justice and right. It behooves us to use the talents which God has given us, to study the laws of our being and to comply with them to the best of our ability, so that enlightened reason may take the place of animal instinct and guide us to physical, mental and moral perfection.
The Difference Between Functional and Organic Disease
Much confusion concerning the curability of chronic diseases by the various methods of treatment arises because people do not understand the difference between functional and organic chronic disease.
For instance, there is a close resemblance between pseudo-and true locomotor ataxy. Often it is difficult to distinguish functional lung trouble from the organic type of the disease. In our practice, several cases of mental derangement which had been diagnosed as true paresis proved to be of the functional type and under natural treatment recovered rapidly.
Functional diseases may present a very serious appearance and may be labeled with awe-inspiring Greek or Latin names, and yet yield readily to natural methods of living and treatment.
In diseases of an organic nature, however, right living and self-treatment are usually not sufficient to obtain satisfactory results. In such cases all forms of active and passive treatment must be applied, and even then it is frequently difficult and sometimes impossible to produce a cure.
Chronic diseases of a functional nature develop when an otherwise healthy organism becomes saturated and clogged with food and drug poisons to such an extent that these encumbrances interfere with the free circuation of the blood and nerve currents, and with the normal functions of the cells, organs and tissues of the body.
Such cases resemble a watch which is losing time because its works are filled with dust. All that such a waste-encumbered watch or body needs, in order to restore normal functions, is a good cleaning. Pure food diet, fasting, systematic exercise, deep breathing, cold bathing and the right mental attitude are usually sufficient to perform this physical housecleaning and to restore perfect health.
Functional disorders yield readily to the various forms of metaphysical treatment. Remove such patients from the weakening and destructive effects of poisonous drugs and of surgical operations, supplant fear and worry by courage and faith, and the results often seem miraculous to those who do not understand the power of the purifying and stimulating influence of clean living and of the right mental attitude.
In diseases of the organic type, however, good results are not so easily achieved. A body affected by organic disease resembles a watch whose mechanism has been injured and partly destroyed by rust and corrosive acids. If such be the case, cleaning and oiling alone will not be sufficient to put the timepiece in good working order. The watchmaker has to replace the damaged parts.
This is easy enough in the case of the watch, but it is not so easily accomplished in the human body. Besides, in many instances the corroding acids are the very medicines which were given to cure the disease and the injury and destruction of vital parts and organs is only too often the direct or indirect result of surgical operations.
The watchmaker may remove those parts of the watch which are suffering from organic trouble, and replace them by new ones. This the surgeon cannot do. He can extirpate, but he cannot replace. Operative treatment leaves the organism forever after in a mutilated and therefore unbalanced condition, and often prevents and frustrates Nature's cleansing and healing crises.
The Limitations of Metaphysical Healing
In the writings of metaphysical healers we often meet the assertion that they can cure organic diseases as easily and quickly as functional ailments. If they understood better the difference between functional and organic disorders as explained in the foregoing pages, they would not make such deceptive and extravagant claims. They would then realize the natural limitations of meta-physical healing.
I do not underestimate the great value of mental, metaphysical and spiritual healing methods. Of these I shall speak more fully in subsequent chapters. But I do claim that we can and should aid Nature's healing efforts not only by the right mental attitude and the prayer of faith, but also by natural living and many different methods of physical treatment.
Mental attitude alone will not clean the watch. To concentrate on the work of housecleaning without using broom, soap and water is not sufficient. Reason and common sense teach us that the removal of physical, material encumbrances can be, to say the least, accelerated by the use of physical or physiological agents. Anyone who has observed or himself experienced the efficacy of natural diet, cold-water treatment, massage and osteopathy in dealing with the morbid accumulations in the system will never again underestimate the practical value of these "brooms."
In our study of the nature and purpose of acute diseases we have found that Nature tries to purify the system from its morbid encumbrances through inflammatory, febrile processes (acute diseases) and that these cleansing efforts of Nature are generally prevented, checked and suppressed by allopathic methods of medical and surgical treatment, and thus changed into chronic disease conditions.
The metaphysical healers do away with these suppressive methods of treatment and allow Nature's acute cleansing and healing efforts to run their natural course. Thus they profit by the fundamental laws of cure without understanding them. The acute disease, whose very existence they deny, is in reality the cure.
Furthermore, rational mental and metaphysical treatment supports Nature's efforts actively by supplanting the weakening and paralyzing fear vibrations with relaxing and invigorating vibrations of hope, confidence and faith in the supremacy of Nature's healing forces. Under these favorable conditions, the organism will arouse itself to the purifying and constructive healing crises (the chemicalizations of Christian Science) and through these eliminate the morbid encumbrances and restore normal structure and functions.
While functional disorders, in nearly every case, yield readily enough to the natural methods of living and of treatment and to the right mental attitude, it is different with organic diseases.
When waste matter, ptomaines or poisonous alkaloids and acids produced in the body as a result of wrong diet and other violations of Nature's laws have brought about destruction and corrosion in vital parts and organs—when dislocations and subluxations of bony structures, or new growths and accumulations in the forms of tumors, stones or gravel obstruct the blood vessels and nerve currents, shut off the supply of the vital fluids and thus cause malnutrition and gradual decay of the tissues—when, in addition to this, the organism has been poisoned or mutilated by drugs and surgical operations, then its purification and repair becomes a tedious and difficult task.
Not only must the mechanism of the body be cleansed and freed from obstructive and destructive materials, but the injured parts must be repaired, morbid growths and abnormal formations dissolved and eliminated and lesions in the bony structures corrected by manipulative treatment.
In organic diseases, the vitality is usually so low and destruction so great that the organism cannot arouse itself to self-help. Even the cessation of suppressive treatment and the stimulating influence of mental and metaphysical therapeutics are not sufficient to bring about the reconstructive healing crises. This can only be accomplished by the combined influences of all the natural methods of living and of treatment.
It is in cases like these that metaphysical healing and hygienic living find their limitations. Such organic defects require systematic treatment by all the methods, active and passive, which the best Nature Cure sanitariums can furnish. It may be slow and laborious work to obtain satisfactory results, and if the vitality is too low or the destruction of vital parts and organs has too far advanced, even the best and most complete combination of natural methods of treatment may fail to produce a cure.
However, this can be determined only by a fair trial of the natural methods. The forces of Nature are ever ready to react to persistent, systematic effort in the right direction and when there is enough vitality to keep alive there is likely to be enough to purify and reconstruct the organism and in time to bring about improvement and cure.
This, then, explains why, in the organic types of diseases, metaphysical methods of treatment alone are insufficient. At least one-half of the patients that come to the Nature Cure physician have faithfully tried these methods without avail, but the failures are easily excused by lack of faith, wrong mental attitude or something wrong with the patient or his surroundings.
In our experience with patients who had formerly tried metaphysical methods of healing faithfully, but without results, we sometimes come face to face with a curious and amusing phase of human nature. As our patients improve under the natural regimen and treatment, they gradually return to their first love and ascribe the good effects of natural treatment to a better understanding of "the Science." As health and strength return, they say: "Formerly I did not know just how to apply the Science, but now I know, and that is why I am growing better."
I suppose this form of self-deception which we have frequently observed is due to the fact that people feel flattered by the idea that Providence has taken a special interest in their case and cured them by miraculous intervention. It is so much more interesting to be cured by some occult principle than by diet and cold water.
Undoubtedly it is this miracle-loving element in human nature that makes metaphysical healing so much more popular than plain, commonsense Nature Cure.
Not long ago Professor Munsterberg investigated the claims of Christian Scientists that they were constantly curing diseases of the organic type. He reported his findings in a series of articles in McClure's Magazine (1908), stating that he inquired personally into one hundred cases said to have been cured by Christian Science and found that ninety-two of them had been of the functional type, while eight were claimed to have been organic, but that in no instance could this be proved beyond doubt.
The Two-fold Attitude of Mind and Soul
The following is an extract from a letter sent to me by a reader of my articles in ~The Nature Cure Magazine.~
"Sometimes you say we must rely on our own personal efforts and at other times you teach dependence upon a higher power. This, to me, is contradictory and confusing. I cannot understand how, consistently, we can do both at the same time. Which is right? Is it best to rely upon our own power and our personal efforts or upon the 'Higher Power'?"
Similar inquiries have come from other friends. I shall now endeavor to answer these and other questions.
There is nothing contradictory or incompatible in the teachings of the Nature Cure philosophy concerning the physical and metaphysical methods of treating human ailments. Both the independent and the dependent attitudes of mind and soul are good and true and may be entertained at the same time. It is necessary for us to rely on our own personal efforts in carrying out the dictates of reason and of common sense. But this need not prevent us from praying for and confidently expecting a larger inflow of vital power and intuitional discernment from the Source of all intelligence and power in the innermost parts of our being.
This two-fold attitude of mind and soul is justified not only by reason and intuition, but also by the anatomical structure of the human organism and its physiological and psychological faculties, capacities and powers.
The activities of the human organism are governed by two different systems of nerves, the sympathetic and the motor. The sympathetic nervous system is the conveyor of vital force to the organs and cells of the body. Just what this vital force is and where it ultimately comes from, we do not know. It is a manifestation of that which we call God, Nature, Life, the Higher Power or the Divine Within.
Heart action, the circulation of the blood, respiration, digestion, assimilation of food, elimination and all other involuntary activities and functions of the human organism are controlled by means of the sympathetic nervous system. The nature of the controlling force itself is not known to us. We do know that it is supremely powerful, intelligent and benevolent.
The more we study the anatomy, physiology and psychology of the human organism, the more we wonder at its marvelous complexity and ingenuity of structure and function. Every moment there are enacted in our bodies innumerable mechanical, chemical and psychological miracles. Who, or what, performs these miracles? We do not know. Yet every moment of our lives depends upon the infinite care and wisdom of this unknown intelligence and power.
Why, then, should we not trust the One so faithful? Why should we not ask aid from One so powerful? Why not seek enlightenment from One who is so wise and so benevolent?
However, not all of the human entity is dependent upon a controlling power, nor are all its functions involuntary. Within the house prepared by the Divine Intelligence, there dwells a sovereign in his own right and by his own might. He is endowed with freedom of desire, of choice and of action. He creates in his brain the nerve centers which control the voluntary activities of the body and from these brain centers he sends his commands through the fibers of the motor nerves to the voluntary muscles and makes them do his bidding; some he commands to walk, others to laugh, to eat, to speak, etc.
This independent principle in man we call the ego, the individual intelligence. It imagines, desires, reasons, plans and works out, by the power of free will and independent choice, its own salvation or destruction, physically, mentally, morally and spiritually. By means of the motor nervous system, this thinker and doer directs and controls from the headquarters in the brain all the voluntary functions, capacities and powers of the human organism.
This part of the human entity can evolve and progress only through its own conscious and voluntary personal efforts.
In this, Man differs from the animal creation. The animal is able to take care of itself shortly after birth. It inherits, already fully developed, those brain centers for the control of the bodily functions which the newborn human must develop slowly and laboriously through patient and persistent effort in the course of many years.
Of voluntary capacities and powers the newborn infant possesses little more than the simplest unicellular animalcule, that is, about all it can do is to scent and swallow food. Its cerebral hemispheres are as yet blank slates, to be inscribed gradually by its conscious and voluntary exertions. Before it can think, reason, speak, walk or do anything else, it must first develop in its brain special centers for each and every one of these voluntary faculties and functions.