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PLENEURETHICS A New Concept in Healing |
| Volume
VII
/ Chapter 14 PLENEURETHICAL RELATIONSHIPS |
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Standards of Ethics
Proof of moral disposition consists of “what”? How may the moral man testify to his basic ethical nature?
It is not enough to say “I am a moral man,” or “I believe the ethical way is the best way.”To be convincing there must be a reason for such belief. The more generally accepted the reason, the more respectable and the more plausible it becomes. Thus, a man who wishes to prove his morality must base his claim upon his acceptance of, say, the Christian religion, or upon his knowledge and endorsement of philosophers recognized for their altruism.
What then is the case for the common ethical man who is neither scholar nor ecclesiastically inclined? He, until emergence of Pleneurethics, could not convincingly argue his basic belief in the ethical way as being the best way of life.
But with the advent of Pleneurethics, the plain ethical man now has another way in which to support his contention that he is ethical. Simply by stating his belief in Pleneurethics, he adds substance to his claim to be a righteous man. The deeper he penetrates the discipline of Pleneurethics, the better he will be able to state his case for ethics are based on pure science rather than on mystery and faith in the supernatural.
Decisions vs. Conditions
It has been said that man lives by decisions alone, if he is a real man.
Decisions, not conditions, are the sine qua non on life.
According to this theory, man may rise above his conditions of squalor
in the ghetto or his conditions of loneliness in the vast
Here is where one phase of Pleneurethics enters to repair the person so that he may once again enjoy full power of decision over his conditions. The person may decide to transcend himself, but such determinism once again is limited by conditions. The person may decide to transcend himself and to fly by flapping his coat sleeves vigorously. Such antics would be not one wit more successful than the man with chronic brain degradation who decides it is all in the mind and commands himself to be well and whole again.
Man is free to determine whether he will rise up in victory or kneel in defeat. But the extent of his determination is controlled by the structure of his being. The cripple cannot outpace the healthy athlete; nor can the congenital idiot master the graduate curriculum.
Most certainly, in cases of chronic illness, man’s range of determination is curtailed. Here is where Pleneurethics applies its therapy to cure the ailment and to normalize man’s range of determination.
Addiction
Since the brain is the worldly window for the mind, humans tend to get hooked and hung up on things that assist or seem to assist brain performance. When the brain is weak from lack of proper nourishment, a person likes to eat. He also likes to rest his brain when it is overtaxed from overwork, to desensitize brain tissue when it registers pain or deep anxiety, and to provide a source of stimulation when the brain is under-stimulated as in boredom or under-productive as in stupidity.
Sometimes the avenue chosen for the brain offers benefit more apparent than real. At other times the person misinterprets what appears good, when it is in fact the brain’s subtle destroyer.
The relief to the mind from the day’s hardship offered by alcohol does so by attacking the sensitivity of the brain. The following morning brings the brain’s partial rebellion—headache and general nervousness. The ensuing years bring early decadence and death if alcohol is consumed habitually in large quantities. Deterioration is especially rapid if neuralosis has already established a chronic deterioration.
Other items such as LSD and marijuana which compel fast reshaping to sweep the mind do so only by alteration of the brain’s micro-structure. Pleneurethics inveighs against use of any substance that unnaturally alters the scope of mind, for it can only do so by changing the micro-structure of brain.
It is difficult to generalize, but those persons already debilitated from chronic illness may experience more disastrous consequences from smaller doses of toxin than healthy people. Normally dull people may tend to become addicted to those agents which unnaturally excite brain tissue. As those people who are chronically hyper-excited may tend to become addicted to that which smoothes the course of their ailment such as excessive food, alcohol, and some drugs.
Although the brain furnishes the original grid upon which reality is displayed for interpretation by the mind; mentality, once structured, also introduces its own bias to reality as discerned by the mind.
In the hideous pre-Pleneurethics era, the above was not clearly understood. Much time and effort was wasted in therapies for chronic diseases, communicated by words or mental images or placebo. In cases of light to moderate chronic illness, the pattern of the illness might be changed somewhat by changing the mind’s interpretation of what the brain experienced, but the basic physical brain problem was not corrected. Hence, the case was never cured.
Cruel and Unusual Punishment
Of all the institutional inventions which impact upon humankind, few exceed the church in its ability to impose cruel and unusual punishment upon people. Those courageous people who refuse to be “saved” by a greedy church have in years past forfeited their life because of their resistance.
Many people have been goaded into living a life of shame, ending their life through suicide, or limiting the living of a full life because of the position taken by a church concerning sex, marriage, divorce, or other intensely personal matters. Not to mention a church’s heavy demand on people’s fiscal resources for chapel building, chapel maintenance, salaries of officials, and evangelical expenses.
Ethics
Ethics may be taught in the family, at school, in the civic auditorium or in the army camp without mention of God, Buddha, Tao or Mohammed. Pleneurethics shows a substantial base for instruction in ethics, based on personal integrity and devotion to high ethical principles. Supernatural figures taken on faith need not be mentioned to give lessons in ethics.
Competence
Exhibitions of competence are best addressed when they result in some constructive achievement beneficial to society. The size of the achievement need not be great. The fact that it is positive in ethics places it in a revered status.
Displays of competence which result in unnecessary hardship for anyone, or detracts even in a small way the advance of civilization, is improper.
Woman’s Liberation
When woman is liberated, she will be found occupying herself pretty much as she does now, but with one vast difference. She will understand herself, and, more importantly, she will understand her counterpart—man.
When woman can understand man, she will then be better able to understand herself. For, indeed, it is impossible for woman to understand and liberate herself, until she first understands her equal counterpart of life in earth.
Woman’s identity is the same as man’s. She must find her inner nature and identify with that inner architect of her destiny on earth.
She must find this herself. She must identify with it. When she does, she will be liberated by her own effort. No one else can liberate woman, for she shall do it by herself when she finds the way to her eternal destiny.
When woman impersonally detaches herself from her earthly husk and views in selfless perspective the anatomy of both man and woman, she will commence her trip that will lead to her liberation. Not only will she be liberated as a woman, but truly she will have emancipated herself from flesh. From her exalted view she shall reign upon the earth, and men will look up to her as men of all ages have always wished to honor woman.
In modern times woman has allowed herself to be exploited by commercialism. Men have not converted women into base sex objects. Women have done this by themselves with their lack of the true understanding of their nature, exaggerated makeup, dress, provocative mannerisms, and ignoble attitude toward life.
Men of all ages and all climes have been ever ready to work and provide for the security of woman. All man asks is the right to do so, and to be recognized by woman for his work.
Materialism
Materialism and pleasurism brings their own punishments. As people acquire ever more and larger mounds of material, they become increasingly occupied with its maintenance and replacement. New models or selection of better quality of material keeps them busy in the acquisition process. As they encumber increasingly larger amounts of neural resources playing the game of having more fun, or getting more material than their neighbor; they devote less and less neural energy on really constructive pursuits.
The competitive materialistic way of life robs people of their true enjoyment of the finer things. They lose touch with their families, and they sacrifice the joys of fine music. Lost entirely is the deep rapture of silent contemplation beside a mountain brook. They never hear a bird’s beautiful song in some remote pasture land, nor are they aware of the rich satisfaction just to be near their loved ones. Indeed, they lose touch with all that is of basic beauty to their inner nature.
There are a number of things in this world one would like to have. But each one would require effort to bring it into his possession and properly maintain. Since expenditure of such effort would curtail the level of effort one is able to mount for the creation and advancement of Pleneurethics, he should remain unencumbered by these those things that could otherwise be his.
Violence
Verbal violence is no less a crime than physical violence. If one incites another, who can say which is the greater crime. In Pleneurethics the user of abusive invective which elicits physical retaliation cannot plead he was unjustly assaulted. For the skillful use of taunt and insult is vastly more deadly in its consequence than the physical rejoinder of the enraged and inarticulate victim. It is clear that unprovoked physical assault is a crime, but so also is the cutting phrase whether or not it leads to physical violence.
Respectable Alternative
Pleneurethics is a respectable alternative for those persons unable to accept any of the several hellfire religions, weird sects, or mystical philosophies.
Pleneurethics does not attempt to proselytize or to implant a seed of dissatisfaction in the life of any person. However, if any person is disenchanted with his prior philosophical home, and he seeks that which is more substantial—let him consider Pleneurethics. But beware. The substance of Pleneurethics is in its way of life and teaching and not in fancy material, architecture, connections with an in-group, or support from a closely-organized body of followers.
The substance of Pleneurethics is in the inner changes it makes in the devotee’s life, and the way he views himself and his neighbor.
If any man needs a special God to believe in for his own well-being, then, by all means, let him have his God. Attempts to deprive him of such a belief needed for his own comfort is improper. If there be a man who does not feel profit from belief in a special covenant with a gift-giving God, then it is heinous crime to inflict an unusual burden upon him with such belief. It is alien to his nature.
Revelation is common experience of all perceptive people. Very often they suspect or intuitively believe something to be true. But, until they hear it confirmed, they are reluctant to accept it or to endorse it as fact.
All sensitive members of humankind feel there is some vital force responsible for the universe and all that is in it. Although all people feel this to be a fact, there is not yet general agreement about the exact nature or form this force takes. Pleneurethics advances its own concept of the character this force assumes. Again, Pleneurethics does not proselytize. If a man is happy with his religion, Pleneurethics would not shift him from it. But if a man is lost or undecided, perhaps Pleneurethics offers an absolute theology comforting to his inner nature.
New Theology
Christian apologists now conjure up a new God, 1970 model. The new God is different from the old God—who is now said to be dead.
Some theologians wish to change the rules of the Christian game. There is a new God now, according to them. This new God no longer directs people in detail. Rather, more responsibility is being placed in the person’s own hands by theologians.
The new Christian God will not, it is said by modern theologians, solve a person’s problems. He must solve them himself. The new God does not give people things even if they are faithful. They must get their things by themselves.
Christian theology has wavered over the years. It was colossal nonsense to begin with, and its opportunistic excesses are demonstrated when theologians shift on fundamental theology with the times. If the characteristics of the old God no longer grab a person, the bright young theologians will whip up a new God with modern characteristics designed to grab him anew.
A proper philosophy need not shift with changing culture. If a philosophy is correct, it remains as soundly applicable today as it was in the past. It will remain so even into the distant future.
Christian theology is not of true substance. It is a faith born of violence. It breeds militancy and war. It is nothing but a monstrous claptrap, cleverly designed to mystify and terrify and subjugate the ignorant or the fearful in ages past.
Modern theologians have made a bad situation worse by arbitrarily changing the basic character of their God. The need to change basic dogma puts the lie on such dogma and makes the dogma less creditable for the changing.
Christianity has once again shown its opportunistic nature when it
changes the dimension of its God. It is doubtful whether any religion
The new religion cannot be considered to be Christianity, for Christianity has been definite about the characteristic of its God for centuries.
Theologians have definitely shifted over, partially into the camp of Pleneurethics. They now endow their new God with characteristics remarkably similar to the Absolute of Pleneurethics.
The notion of a super-king or Deity comes naturally enough if a person examines the ancient position occupied by various kings.
In olden days the king of the realm was powerful. He made laws and adjudicated cases and dispensed leniency or evoked a stern penalty. In remote corners of the realm the simple people looked upon him as an all-powerful figure whose competency was unlimited.
It was a natural step then for certain groups to conjure a King of Kings or a Lord of Lords who dwelt far away in a mysterious place beyond the sun. This King of Kings was given the name God. He was awarded all of the powers of earthly kings plus some more, just to give him total dominion over all aspects of life on earth and over the earth itself. The Absolute Deity of Pleneurethics does not follow the ancient pattern of a Superman or God who deals personally with people such as a king might deal with his subjects.
The Absolute Deity of Pleneurethics is completely impersonal; hence, a layer of grasping Christian priests is not inserted between the people and the Deity. People are not obliged to go to a priest of Pleneurethics for special favor; for there are no priests of Pleneurethics. People have their own access to the Absolute through the channels established by Absolute Law. The channels established by Absolute Law are clear if one will but see. They are open for those who wish to traverse their length.
It is evident from the rapid re-posturing of many institutions that top
leaders in these institutions have felt the impact of
Civilization and Youth
Civilization may never reach a stage wherein every person is perfectly happy. Even though the stage is set for happiness, it is up to each individual to make himself happy and constructively productive.
Something is amiss in the educational system when children are encouraged to demand perfection and to react violently and riotously when they find imagined hardship. The educational system should prepare the young mind to recognize that civilization is not yet perfect. Those imperfections that chaff youth most then become the new frontier for youth to subdue as they mature and become national leaders—knowing full well that each succeeding wave of new youth will find new frustrations to conquer down through time.
As long as man inhabits a physical body, he will know imperfection and some unpleasantness. That which is good and worthwhile will be his due.
If man would find absolute perfection, he must shed his body, for the body is the source of his complaint. But abandonment of the body must come naturally and at the proper time.
Man must decide because, if he keeps his body, then he must cease the complaint and work willingly wherever he finds the requirement for this efforts. If man finds life on this earth in his present form to be undesirable, he must then discontinue perpetuating himself by drying up his flow of progeny.
This is germane to all men and to all special groups, for example, the Afro-American. If black is truly beautiful, then stop complaining and go to work at whatever constructive project presents itself. If black be ugly and cause for complaint, stop having children.
Perfection also depends upon the view of the beholder. Students rioting on campus charged national guardsmen with imperfection for killing a few of their group. Yet many mature taxpayers who had sweat away part of their life to pay for the burning of the university and the maintenance of a National Guard felt the Guard acted imperfectly because they should have killed all of the ungrateful students. When the National Guard must be mobilized—heads should roll, this was their assessment. It should be expensive, in more ways than just one, when the National Guard is mounted to protect property and community life from rebellion and sedition and anarchy.
Anyone can feel sorry for himself and act irresponsibly, especially if encouraged by rabble rousers. However, he who relates sympathetically to the stimulus of the rabble rousers becomes part of the rabble.
Youth and Reality
Youth learns by experience. Youth should have its experience. The wise society provides youth with the opportunity to sample life in primitive and natural form as well as in its cultured and sophisticated deformation.
If youth is overprotected, youth then will not be well-adjusted. Society must not shirk this essential duty, even though a few children are lost, from underprotection in the process. For it is better to lose a few than to lose the entire generation from lack of identity with reality, and the irresponsibility accompanying overprotection.
Youth must have the right to go about in the field and to congregate in groups. They must be given the opportunity to test themselves in confrontation with raw, untamed nature.
Youth must be shown a proper way for legitimate use of the energies of youth. If they are not given a genuine outlet, they will invent one. The invention will no doubt be immature and perhaps harmful to youth and to society.
Youth needs to escape from the rigors of sophisticated civilization the better to sense the sobering experience of life in raw nature. Youth needs to feel the unmitigated grip of the raw elements, the solemnizing influence of television-free prolonged solitude, and really fear rake by the claw of wild beast.
Youth, who takes for granted the struggle of humanity over the centuries to arrive at its present situation and condemns it in passing, needs the humanizing influence of battle for survival against raw nature. Many youth may run afield, the better to test every law—not of man but of nature.
Certain youth should go into the national primitive areas with nothing more than a piece of flint for fire, a sack of grain, a hank of hair for snare, a spear against wild beasts, and a blanket for warmth. While there, youth may occupy themselves with survival and contemplation of the real meaning of life.
The duration should be long and, if they fail, they will perish as many of their ancestors have likewise perished from similar test.
As a youth the author was almost lost to this world on several occasions. He managed to survive, just barely, which left him with profound respect for the force of nature and the real duties and rights of man.
Pleneurethics encourages youth to go afield with a light pack. They should go singly, in pairs, groups, or congregate by the thousands. They can go as far as the backyard or the highest peak in the remotest primitive area if they can make it. But they must care for themselves and not expect outside aid.
The purpose of the Pleneurethical trip is to experience the full beauty of nature, to know its keen cut from wind shift and lightning bolt, and to try to find the full measure of man and woman still locked in the breast of these youthful children.
Youth must not be idle, nor be allowed to become clever in the stupidities and sillinesses. For nature wipes its slate clean with startling suddenness on occasion. With one grand swipe nature
cleans the natural surface free of living debris. It has done it before and it can do it again.
With seeming total disregard for the morrow, entire life systems, including man, are obliterated with impunity—Christian theological covenants notwithstanding. There is plenty more and better where these came from and, if a few billion life years are lost in the process, nothing much is lost.
Youth must take care lest they waste precious time and energy in identifying with some special fashion of dress or grooming. Experiences obtained from toying with the cut of cloth and frizz of hair will not stand them well when the real test of adulthood arrives.
Youth should know that as they despise the preceding generation, even so will they be despised by those of theirs just born to crib.
The newest generation have advantages that the preceding generation only dreamed. Hence, it is exceptionally bad taste for the new to maliciously criticize the old; if it were not for the selfless sacrifice of the old, the new could not exist in their present numbers.
The young of the present generation are preparing a living hell for themselves of their own unique manufacture. They attack all things for no other reason than the delight of the attack. But with the passing years their efforts will circle, and they themselves may feel the unpleasant result of their exquisite arrogance of youth. They fashion a future hell for themselves of grotesque dimension in this current generation.
Youth confuses the fanciful with the reality of current life. Youth fancies that all those about them should be their enthusiastic supporters—automatically endorsing all of youth’s wildest dreams. Youth does not wish to be put down, yet they put their elders down with a vengeance. Modern youth fails to practice what is preaches. Youth expects too much. Youth expects perfection in others, leaving themselves free to indulge in gross imperfection with impunity.
Youth will profit from the Pleneurethical experience. They shall thrive and grow strong on its eternal substance. For Pleneurethics is what youth has sought but not found. Youth wants the true, the genuine, the everlasting. They seek the right way—a way that takes them to their glorious destination without artificial misadventures or necessity to change routes.
National Betterment
If a nation were to survive all adversity, it could do no better than pay attention to the use to which its neurological resources are put. The mettle of a nation is determined in a final analysis by the use of its valuable natural resources. Most valuable of all national resources is the collective neural energy reservoir. This reservoir should be experienced and vigorous, creative and rational, daring and responsible, constructive and ethical.
The rise or fall of any nation is governed by the use of its resources. The wise use of national resources yields up sustained well-being. The unwise use excretes national weakness and failure and misery. The most significant resource of all in any nation is its field of neural energy available for constructive creation of a better civilization.
Alcohol
Alcohol desensitizes and warps the brain; thereby, misleading the mind. After a few drinks, the brain’s ability to respond to stress-producing stimuli is curtailed and the mind is freed from this source of anxiety, apprehension, and concern. Further consumption of alcohol numbs or stuns the brain to the point where it cannot report with fidelity or follow mental orders properly. During that period when the brain is subjected to alcoholic abuse, the mind senses that it is free of both central neural disorder from bioductory trauma, and the acute tension induced by psychological problems.
The tragedy of alcoholism is that it does not cure. It postpones corrective treatment and installs its own brand of brain trauma. The alcoholic is less well-off than before he drank. Problems accruing from alcoholism are manifold. The toxic chemical kills brain cells and reduces functional capability of others still living. It reduces life expectancy, mental capability and somatic energy. It further reinforces the unremitting degenerative trend of the chronic illness that causes many people to become alcoholic-prone in the beginning.
Most alcohol and drug addiction are nothing but self-help by a person with a serious amount of brain tension from biological or psychological problems. Consumption of alcohol subdues the brain and offers a solace, even though false, to the sufferer of increasing brain trauma.
Very often the alcoholic has been to the regular drug physician, who is presently powerless in his pharmacy to prevent inexorable neurological deterioration from the chronic illness process. Finding no real assistance from drugs or even psychotherapy for his chronic conditions, the sufferer turns to alcohol. How deep his involvement with alcohol becomes is dependent on his will power and insight.
Alcohol, with the alcoholic, becomes both a crutch and an increasingly large part of the overall pathological problem. Alcohol commences by apparently soothing the irritated central neural system and ends by hastening the deterioration and deepening the total irritation to the brain. Liver damage and malnutrition are but smaller aspects of the problem of alcoholism. The major problem is brain assault.
Battery to the brain of the alcoholic includes not only poison by alcohol but also previously acquired chronic trauma from such things as automobile whiplash, incompatible mates, overwork at the office, excessive noise, and air pollution. In many dives, the volume of the music is deliberately placed at the deafening level so that more alcoholic drinks may be vended.
Pleneurethics can help the alcoholic by removing the cause of his
chronic brain trauma, hence reducing the need for alcoholic
There is nothing wrong with alcohol itself. Consumption of alcohol provides employment for thousands of people engaged in its production, packaging, distribution, and dispensation. Light to moderate use of alcohol may be beneficial under a wide variety of circumstances. It contains straight fuel for the body and produces an immediate effect upon the brain which may aid biological processes in certain circumstances. Although the fuel it provides is low-grade in the sense that it contains no minerals, vitamins, or amino acids. The soothing effect it produces is strictly temporary; however, alcohol does definitely fulfill an occasional need.
Pleneurethics would never take a stand to stamp out all sales or consumption of alcohol by adult people. Its controlled use in social situations is definitely an aid to social communication.
The tragedy of liquor comes when people begin to depend upon it for one reason or another. In certain areas of the world, entire nations have little else beside wine. Their diets, children’s included, consist chiefly of wine, bread, and perhaps cheese and a chicken now and then. Here wine is consumed for the calories it offers, and, if the entire nation, including children, are a bit drunk all the time—it cannot be helped. Such a nation is a backward nation both from substandard diets and because a people cannot really work well when habitually inebriated.
Another abuse of liquor comes from its overuse in self-help situations. Here the person has a living problem. The alcohol seems to help the sufferer live with the problem, so liquor-drinking becomes a crutch for a tolerable life.
Many good people have wandered innocently into alcoholism. They were lonely, or frustrated, or perhaps so anxious and nervous all the time that they took whiskey as a medicine to relieve frustration or to calm themselves down.
For a good many unfortunate people, alcohol became a refuge from a number of problems which, in the aggregate, were insurmountable. For those people, life’s problems accumulated to create such an overwhelming depressant to the good life that alcoholism, even with its acknowledged drawbacks, became a preferred way of escape. Alcohol then became both a way of life, including both a method of self-help and way of sliding slowly into suicide.
Pleneurethics offers substantial help to alcoholics. It shows them where their living stress is accumulating, and why a stress of one cause reinforces others of seeming unrelated cause to create an overall living problem and despondency of unmanageable proportions. Pleneurethics peels away the various layers of acute and chronic stress which combine to form the multilayered proclivity to alcoholism.
Pleneurethics then is a way of life which reduces stress and builds resistance to further stress. It establishes a new way of life that builds an indestructible inner force of well-being without the use of drugs or toxic liquor.
After the alcoholic recognizes his problem and decides to take a serious step towards correction of his problem, he must face some facts. The first one is that although alcohol does offer some temporary relief to a mind and body in distress, the effect is achieved by a toxic stunning of the neural system, especially the brain. In the long term, the neural system is harmed more by alcohol than the body and mind are helped. Alcohol adds its own layer of stress to an already over-stressed neural system in the alcoholic person.
Pleneurethical theory throws new light on pre-disposition to alcoholism. The new ideas are quite simple if people take the time to acquaint themselves with some of the basic notions.
The first of these notions is that character with its strengths,
weaknesses, and predelictions is influenced by the condition of the
central neural system. The second is that the central neural system is
not a irrefrangible bulwark against all influence. And the third is a
new system of the human body which surrounds the neural system to
protect it. This system is in the form of a flexible bony tube
In such cases, the use of alcohol temporarily soothes the central neural system. The mind then is pacified and the body relaxes a bit. Nothing of a permanent curative nature has been achieved, but at least the person gets through one more day.
Many unsuspecting people are encouraged to use alcohol by an accommodating media which lends itself to the glamorization of alcoholic consumption.
Value
Value! What is value? Value is that which is useful; the most useful is the most valuable. Many things have value—real or imagined or a mixture of both.
The notion of a Deity has material value to priests and donation-seekers who freeload on society in the name of that Deity. It also has value to those who want instant vacation of remorse from evil-doing, to those who wish imaginary sanctuary when they tremble in terror from some tumult in life, and to those who prefer to embrace an authoritative external ethical standard than to laboriously cultivate their own inner authority.
Drugs have value. Drugs may temporarily increase neurological capability thereby endearing themselves to the mind; but their rise is short-termed, and what is worse, it may permanently impair brain tissues and blight the mind for its lifetime in that individual.
A nation whose citizens become drug addicts is headed for an ignominious destiny where they will be buried by the people of other nations who have maintained their national vigor.
Drugs, therefore, have little real value as a way of life. They are useful in emergency, and they are best prescribed by physicians or dispensed by the state.
The basic thing of utmost value to man is not some illusive god that loves or hates according to his mood or the times or an interpretation by a clergy, nor is it money, material possession, or fame.
Central neural competency in man’s most basic value, for with this enlightened resource all things of this world are available to its possessor. Without it nothing is available, not even the strength to breath the ubiquitous air or the stamina to develop wisdom or beauty and grace.
Values then achieve significance and universal acceptance because of their usefulness. Most everything in the world, seen and unseen, has some amount of usefulness in one way or another. Some things, however, have much more usefulness than others and are coveted especially when their supply is limited.
In Pleneurethics it is postulated that the most useful thing is sufficient neurological capability. For without this vital resource, vigor of thought itself is curtailed along with reduction of physical competency. Longevity is attenuated according to severity of the neurological disorder. With central neurological capability people are potentially able to enjoy life to its fullest degree. They are complete in their central being.
Manmade objects have but limited value compared to the most precious resource, neurological capability. However, this basic resource becomes even more valuable as it is subdued, cultivated, and refined by the mind. If the mind is experienced and ethical, the value will be good; if the mind is irrational and unethical, the value will be bad.
Neurological capability is the most precious raw resource. Sufficiency of neural energy is of basic value, and an enlightened neural capability is the highest good on earth.
The Blind Leading the Blind
Universities have been victimized by their own offspring. Choking in their doctoral spawn, they are on the way to becoming breeding grounds for even larger bands of irresponsibles who are spoiled rotten by misguided leniency of administrators who tremble in the face of clearly criminal behavior by some students and faculty.
In the ideal Pleneurethical university, youth must not be permitted to instruct youth. This is tantamount to the blind leading the blind, and more grief will devolve from it than benefit.
Instructors in the ideal Pleneurethical university must have both academic training and practical working experience. The experience should be sobering practical experience acquired from successful confrontation with the real world. At least one decade of practical experience after finishing academic training must precede the assumption of a teaching post.
Beware of those who trade heavily in academic degrees. The truth may not always be with them. Their good judgment may likewise be flawed. Moreoever, they may inpulsively leap to conclusions not founded on fact. Some of them are known to be ruthless in the prosecution of their self-serving machinations. The term “arbitrary” does sometimes apply to their conduct, deportment, and undisciplined demeanor in the humanities and the sciences. High academic degrees are too frequently tragically misplaced.
Positive Ethics
Pleneurethics is positive in act and ethical consequence. Building enlightened neurological capability in one’s self and others is a beneficial venture. Such practice of thought and avenue of behavior sets the tone of civilization on a much higher level than now prevails.
Now, as in the past, much of what is heard is negativism. In the church
of yesterday, all that was heard were remarks defamatory of
Science supposedly surged ahead of the church when it endorsed its psychiatry. But here again nothing really positive was achieved. For on the couch, one was supposed to search out all unclean, incestuous wishes and reveal them before the bearded confessor.
The results of such negative mechanisms as these have set men against their neighbors. It has set men against their government. It has sown the seeds of the destruction of the American nation through hyper-criticism of imagined faults—with little or no encouragement from viewing one’s enormous good and potential for creative strength. The nation has become a nation of witch hunters and blemish seekers.
Only in Pleneurethics are people able to arise from dingy ruts ploughed deep by those divisive religions of Christianity and psychiatry.
In Pleneurethics the accent is upon man’s inherent goodness and potential for perfection. Here he learns to build constructively and positively rather than to destroy his inner being with unending self-abnegation and negative fault-finding abuse.
Since the goal of life is in its living, people must expand themselves in a way that permits, even encourages, others to also expand themselves if they wish. People do not expand themselves so as to contract or restrict the flexibility of others.
Identity with What?
People seek identity with central neurological competence in themselves
and other. This is one objective in Pleneurethics. This,
Identification, in Pleneurethics, is not with some regional supernatural spirit, list of commandments, jewel of wisdom, or hoard of material—but with life’s basic and most precious resource: neurological integrity and competence.
Most decidedly this new international system does not identify with a callous commercial science in its ruthless and careless exploitation of nature and of man (the pill-taker), nor does man identify exclusively with misty irrationality of mystical supernaturalism.
Pleneurethics believes wholeheartedly in revelation from inner sources, but not exclusively nor in disregard to predictability essential to pure science. Pleneurethics believes that both revelation and experience are combined in neurological competence to create the gifted individual.
After people have achieved identity with the central neurological reality of life on earth, they are ready for their second search. People search the mind in its most enlightened reach for an inner self of eternal ethical dimension.
Body
In Volume VI the author wrote two short chapters on the brain and the mind. To provide proper balance, he should have included a chapter on the body. This brief section does not stand as suitable substitute for the omission; it only serves to acknowledge the oversight.
The body supports, protects, and nourishes the brain. It provides a method of reproduction but not rigidly so, allowing latitude for deviation in individual characteristic. The body also provides geographical locomotion to the brain together with its sensory equipment. The body may be a source of joy and satisfaction or a source of pain and sorrow.
The body is nothing but a sea of fluids of ducts to distribute and protect things, several types of muscle cells, and some gland cells. The entire mass is supported by bone cells, connected by connective tissues and enclosed in skin which also grows some hair for protection.
The several organ systems of the body are coordinated by the influence of various portions of the central neural system. All the organ systems of the body are interrelated. Each system is dependant upon all other systems for sustained well-being. Intelligence is acquired by brain’s special sensory equipment for the mind to produce its mentality and to provide protection for the body.
The body is balanced around the central neural system, especially the brain. Any chronic harm to the brain will be reflected inimically to body. A degenerative spiral of ill health will be established by adverse feedback to the brain from the failing body.
Direct mechanical injury to the base of the brain and spinal cord is much more common than physicians of pharmacy care to admit. Pleneurethics has shown how common such injury really is and how such chronic injury spreads to deleteriously affect the brain with onward harmful influence to mentality and body. The body in good condition presents no unwanted or uncomfortable feedback to brain. The body, in poor condition under chronic ill health, imposes a heavy detracting feedback to the brain. As the brain goes, so goes the body. The body then reflects the condition of brain.
A pattern of chronic brain deterioration presages the form of chronic degeneration taken by somatic tissues. The range of degeneration includes such diverse manifestations as cancer of the skin and blood and stomach, heart lesion condition, and arthritis.
If the brain deterioration is arrested, reversed, and restored to normal, so also will degenerative trends of the body be similarily influenced.
The structure of the body and the structure of the brain are interdependent. If the structure of brain is distorted, so also will the body and the activity of body be similarly degraded.
The chronically ill person who has been ill a long time cannot expect to recover immediately or easily without discomfort. First of all, even if the course of the brain deterioration could be fully corrected today, complete recovery could not be expected for quite a long time. The brain and its body require an extended interval to respond, to reverse degenerative processes, and to rebuild.
Second, to correct a deteriorating bioductory system requires that it be broken into and reset on a course of regeneration. Doing this is akin to re-breaking and re-setting an arm that had been previously broken and permitted to heal in crooked posture.
The length of time required to break into a chronically mal-structured bioductory system and re-set it depends upon many very complicated factors. The operation may sometimes be quickly accomplished and on other occasions five years or more may be required, depending upon the recency of injury, and the age of patient.
As the body returns to life, it may reflect various aches and pains and discomforts. The discomfort is sometimes marked and may persist for some time—several months—if the person has suffered chronic illness for a good many years.
Mankind, in the last analysis, results from an animatory force set loose in organized bundles of earth. Once an individual has been constructed, he or she functions in a pattern according to the structural design inherent in the make-up. Basking in the well-being of a well-Pleneurized brain, the mind revels luxuriously and the body contributes no degenerative feedback.
The Pentifacet
The pentifacet of Pleneurethics with its field of parallel lines in five directions stands for a creature of nature or engine of man. The first facet represents input into the pentifacet. Parallel lines are drawn toward the opposite facet which represents the structural aspect of any device of nature or man. If the structure is proper, fine parallel lines will be reflected to another facet which stands for the function. From there the lines are again reflected to the facet which represents the content of any device. If the content is proper, an output will be achieved. Lines from the output facet are reflected to the original facet—this feedback is present in all devices and is necessary for control and monitoring of operation. The Pleneurethical Star is encircled. What the circle reflects is the unity of the five facets:input, structure, function, content, and ouput. The circle also reflects the wheel of civilization—the highest achievement of humankind.
The Pleneurethical Star emerges automatically if the pentifacet is proper and all lines have been correctly reflected. Thus, the star is not drawn in or constructed, but arises spontaneously as a result of perfection in the device. Human beings will exhibit the Pleneurethical Star only when they have perfected themselves.
The Absolute
There is a super agency in Pleneurethics, but it is not called God or Allah or any other special name of regional or national significance. The highest authority in Pleneurethics is called the Absolute.
The Absolute of Pleneurethics does not make covenants with any particular nation or race. Instead, the Absolute is available to all people, equally. The Absolute of Pleneurethics should not be repugnant to other religions such as Judaism, Buddhism, Mohammedanism, Zoroastrianism, or Christianity. It sincerely seeks to elevate the civilization of man to remove the causes of his severest suffering.
The Absolute is a proper High Authority and abandons no one out of jealousy. Nor does it attack the sinful out of revenge or need for vengeance. Neither does the Absolute hand down commandments in the form of visions to prophets concerning the details of life. No orders are issued concerning the number of mates one may have. No sacrifice of animals is required.
Regional morality of provincial gods and super-figures is overridden by the international concept of the Absolute of Pleneurethics. The Absolute, the source of all force, stands for all that is best in morality universally applied throughout the world. It will stand through the eternities without need for alteration.
Pleneurethics does some violence to regional super-figures around which codifications of morality have been erected. But for this small inconvenience comes a viable standard which unifies the several religions rather than intensifying the splintering and inter-sect hatreds.
Aristocracy in Pleneurethics
The world of Pleneurethics must not exhibit or tolerate a preening aristocracy. There should be no visible elite group of any nature whatsoever.
One man must not strive to appear outwardly more successful than another, and all tendency toward an aristocratic spirit must circle within the inner working of each man to exhaust itself in self-approvement.
If a man sets out deliberately to vanquish another in the spirit of enslavement, he is misusing his energy. Each man must run his race against his own competition. If he needs the presence of other men to spur him on, in anticipation of the heady role of victor, he is astray from the Pleneurethical way. But Pleneurethics would never set out deliberately to destroy any aristocracy that already exists. For the Pleneurethical way is to allow the unwanted societies to diminish through attrition of membership, as members become increasingly enlightened and abandon the spurious group voluntarily.
Offer for Pleneurethical Research
The University of Washington had been approached by a supporter of Pleneurethics to do a research project. The University has been offered a $5000 grant to perform the following research.
“Establish the existence of Pleneurethics’ new anatomical system, the bioductory system, and show its relationship to other anatomical systems, especially to the central neural system. Document how initial structural trauma in the bioductory system causes eventual structural stress, chemical abnormality and tissue deterioration in the brain, with onward, adverse influence to mind and body and emotional mood.”
It was stipulated that the research be accomplished by some graduate student working for a doctorate of philosophy in anatomy or physiology or psychology. This puts the research squarely in the realm of pure science, and takes it away from a student working for a doctor of medicine which gets it into the medicine-pushing, trade school area.
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