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The aim of Pleneurethics is not only to prolong life, but to bring the quality of life to the optimum. This is best accomplished by proper brain management. Good brain management includes a host of things ranging from the structure of mentality and the food one eats, to the way a person exerts himself physically and mentally, and to the accidents he permits his body to suffer. After all the essential geriatric prerequisites for the long life have been met, there remains one which prior to Pleneurethics was not generally known, but which is of inestimable significance:

The Set of the Bioductory System

The thrust of the brain is most often prematurely suppressed and finally curtailed by a disaster in its immediate abode:the bioductory system. Once the bioductory system is chronically impaired, the brain will likewise commence a steady deterioration leading to diminished life expectancy. Attendant with diminished life expectancy from chronic bioductory disturbance is feelings in the mind of body discomfort, experiences of actual physical disease, as well as chronic mental upset and tendency to abnormal behavior.

Essential to long life, then, is a satisfactory bioductory set. If this is achieved, the brain and its extensions will enjoy a hospitable earthly abode. The brain will manifest a condition interpreted by the mind as great well-being and the body will seem indestructibly non-degradable. The fortunate person will luxuriate in the good and long life.

Food, air, and water are necessary for sustained neural vigor over a long span of years. However, wide variations in diet may
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occur, without substantially reducing a long life expectancy, provided brain tissues remain reasonably vibrant and untraumatized.

A satisfactory structure of the mind is necessary for long life. But even if mentality of the mind is perfectly balanced, life may be exhausted by chronic failure of the brain to furnish power for life.

Faith in a god or holy spirit as in religion, or faith in a devil or evil spirit as in sorcery, may add an extra increment to the life span. But here again, faith in spirits, gods, devils, or other figures of worship will only seem effective as long as the brain remains operational.

Thoughts which impose excessive stress on the brain are potentially dangerous. For example, fear of death imposes an acute stress on the brain and will reduce vital energy accordingly. Indeed, this fear when added to chronic brain stress productive of a chronic illness, may in itself be enough to cause death sooner than would have otherwise been. By overcoming fear of death, stress is removed from brain tissue by this enervating death thought. Hence, additional brain energy is available for more constructive and creative chores. Dismissal of the fear of death may be achieved in a number of different ways. The ideal method is one which does not establish collateral effects which are undesirable. Belief in a personal Deity or God who watches over and shields one from adversity is one way of overcoming the fear of death. This belief, however, effective as it may be in disarming the fear of death, establishes other beliefs which Pleneurethics finds undesirable.

A philosophical attitude may also be adopted which, although reducing the fear of death, also leads to undesirable consequences. Thus, the philosophy that teaches a phlegmatic attitude toward all life may be helpful in abating the tension of death expectation, but it also destroys beneficial and normal tension for life betterment. Here believers get the “mañana” attitude which is destructive of normal increments of initiative and creativity.

Fear of death and inordinate brain tensions thereby created may also be self-treated by alcohol, drugs, and weird metaphysical rites. Here, again, the “cure” eventually leads to its own form of abuse.
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Of course, some fear of pain and death is normal; it keeps people from taking unnecessary risks in their daily living adventures. It is the pathological fear attendant with an otherwise normal old age that is of concern here.

Perhaps the best method of removing the terror and tension of death would be a direct appraisal of death itself. It is helpful to look at death and to remove the mystery and terror by rational evaluation of death. It is as natural as birth and should not be resisted once it becomes inevitable. Unnaturally prolonging life in an aged person who might otherwise slip away peacefully is a dubious practice. It may be repugnant to ethical consideration. The irreducible rock of life on earth is brain thrust. Without the thrust of the brain, life will cease no matter how good the diet, how perfect the balance of intellect, or how deep the conversion to faith. The Pleneurethical program for the care of the brain is designed to produce optimum conditions for brain operation and maintenance. There are a number of basic elements in the Pleneurethical program for optimum health and endurance. This program applies to the balance and stamina of the mind as well as the body, because the program is addressed to the proper maintenance of the brain and supporting systems of body and mind. Once the brain has been properly cared for, the body and mentality will have an enduring bulwark upon which to rely confidently. Death, when it does come, will be peaceful.

Brain Degradation

Brain degradation is the central cause of degenerative disease which curtails life span. Brain degradation is to be avoided if a long and pleasant life is to be maintained.

Brain degradation may be acute and functional only, or it may be chronic and involve structural changes of brain tissue. These structural changes occur in limitless degrees of intensity and involve varying amounts of cerebellar tissue. There is a positive correlation between the nature and extent of brain chronic degradation and the symptoms of physical and mental illness manifested by the aging person.

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One form of brain degradation may overlay others of different pattern received as a result of a series of accidents throughout the life history of the person. Acute degradation may reinforce chronic degradation, as indeed several patterns of chronic degradation may also accumulate to impose a total composite load on the system of the sufferer.

One of the greatest physical hazards for elderly people, or for young people who have been chronically ill and prematurely lost their normal bioductory supple characteristic, is excessive twisting, turning, heavy lifting, or moderate lifting in an improper bioductory posture.

Frequently the following comment is heard about some middle-aged or elderly man who suddenly died. “Why he was so healthy;  he was playing golf the day he died.”That was the trouble? He was playing golf, heavily twisting and precipitating a sudden deterioration of an old bioductory ailment.

Driving the family automobile to the golf course or elsewhere may be the worst offender of all time. When backing the car, a person must keep seated with feet poised and ready to operate gas, brake, or clutch—while he twists his head, neck, and shoulders severely to see the rear. Young people may get away with this hideous bioductory maneuver for quite a few years. But elderly people, or the younger who are chronically ill, may seriously aggravate an old disorder and injure themselves by such unnatural twisting.

In the sun declination of winter, there is little warmth in the north. And so it also is in the brain’s decline where there is little real warmth in the aged or chronic sufferer. The source of genuine warmth is closed down—all but shut off—and what cheer remains is only imagined or recalled or bravely affected by mental discipline. The inexorable clamp of age and chronic disease does inflict the grip of winter’s frigid and rigid north upon the sufferer.