Nature Cure: Philosophy & Practice Based On The Unity Of Disease & Cure Part 46

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 enc.u.mbrances 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-enc.u.mbered 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 att.i.tude 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 att.i.tude.

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 a.s.sertion 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 att.i.tude and the prayer of faith, but also by natural living and many different methods of physical treatment.

Mental att.i.tude 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 enc.u.mbrances 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, ma.s.sage and osteopathy in dealing with the morbid acc.u.mulations 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 enc.u.mbrances 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 enc.u.mbrances 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 att.i.tude, 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 acc.u.mulations 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 pa.s.sive, 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 att.i.tude 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.

Chapter x.x.xV

The Two-fold Att.i.tude 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 att.i.tudes 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 att.i.tude 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 G.o.d, Nature, Life, the Higher Power or the Divine Within.

Heart action, the circulation of the blood, respiration, digestion, a.s.similation 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 ent.i.ty 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 ent.i.ty 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.

Through these persistent personal efforts, reason, will and self-control are gradually evolved and developed; while the animal, being hereditarily endowed with the faculties and functions necessary for the maintenance of life, has no occasion for the development of the higher faculties and powers and therefore remains an irresponsible automaton, which cannot be held accountable for its actions.

To recapitulate: Freedom of choice and of action distinguish the human from the animal. In the animal kingdom, reasoning power and freedom of action move in the narrow limits of heredity and instinct, while Man, through his own personal efforts, is capable of unlimited development physically, mentally, morally and spiritually, both here and hereafter. We say physically advisedly, for in the spiritual realms, in the life after death, the physical (spiritual-material) body also is capable of deterioration or of ever greater refinement and beautification.

Through the right use of his voluntary faculties, capacities and powers, Man is enabled to become the master of himself and of his destiny.

Thus we find that the human organism consists of two distinct parts or departments, the one acting independently of the ego and deriving its motive force from an unknown source and the other under the conscious and voluntary control of the ego.

This two-fold nature of the human ent.i.ty justifies the two-fold att.i.tude of mind and soul, on the one hand the prayerful and faithful dependence upon that mysterious power which flows into us and controls us through the sympathetic nervous system and on the other hand the conscious and voluntary dominion over the various faculties, capacities and powers with which Nature has endowed us.

It is our privilege and our duty to maintain both att.i.tudes, the dependent as well as the independent. The desire and the will to plan, to choose and to perform are ours, but for the power to execute we are dependent upon a Higher Source.