No One Knows Health And Wellness Like We Do
Opportunity should not discriminate, the ball should bounce the same for everyone. Worth should outshine color. If we can be equals here – we can be equals everywhere.
Equality has NO boundaries.
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Akhenaton, Pharaoh of Egypt, born 1388 B.C., was the first man in recorded history to exemplify social consciousness in the administration of a great nation. He saw every living thing as having a divine right to live well, to hope and to aspire in a world governed by brotherly love.
Man has passed out of the state of savagery and become a civilized creature with the development of social consciousness. Civilization is a collective state. In our collective type of life the isolationist is a detriment to himself and a menace to others.
There is a great difference between isolationism and intellectualism. Development of the mind releases the individual from mob psychology, but it does not set him apart from the common responsibility of his kind. A true thinker becomes a force for good within the group life. If his intellectual powers lure him away from the practical problems and values of his world, he can no longer make his contribution to the social unity.
Political reforms are not accompanied by the people but through the people. Behind all collective progress stands the enlightened individuals leadership. His superiority does not free him from common responsibility; his is the obligation to assume the greater burden of directing his vision to the well being of all his people.
We’ll go as far back to ancient times. Akhenaton, Pharaoh of Egypt is often referred to as the first civilized human being. Which this may not literally be true, he was definitely the first man in recorded history to exemplify social consciousness in the administration of a great nation.
Charles F. Potter, in his History of Religion, says of Akhenaton that he was, “the first pacifist, the first realist, the first monotheist, the first democrat, the first heretic, the first humanitarian, the first internationalist, and the first person known to attempt to found a religion. He was born out of due time, several thousand years too soon.
To Akhenaton, God was not a mighty warrior ruling over Egypt, speaking through the oracles of his priests; he was not a Supreme Being flying through the air in a war chariot leading armies of destruction. No – God was a gentle father who loved all his children, of every race and nation; and desired for them that they should live together in peace and comradeship.
This was a pharaoh who traveled alone through the countryside, meeting peasants, conversing with slaves, and sharing the simple food of the poor. To the most ignorant man he listened with profound respect, for in each of his subjects he sought and found the life of God.
He could not accept the inequalities of birth, wealth, or physical estate as a justification for men persecuting each other or exploiting one and other.
He saw it the duty of the ruler to protect this beauty in the hearts of his people to nourish it, and to give every possible le opportunity for its expression and perfection.
In his personal life Akhenaton emerges as the first man in history to bring dignity and gentle beauty to the management of his home. He was the father of seven daughters, to whom he was completely devoted, and in his speeches and public pronouncements he always referred to Queen Nefertiti as “my beloved wife.”
It was usual for the Pharaohs to cause themselves to be depicted in great stone carvings upon the walls of their palaces. They were represented as majestic figures, crowned and sceptered; they were shown either seated on their thrones or wielding their weapons against their foes. Akhenaton was the only Pharaoh in the history of Egypt who chose to be depicted with his arm about his wife, with his little daughters playing about and seated on his lap
Akhenaton was the first man in history who dared to dream of the Brotherhood of Men, and he cheerfully gave his life and his empire for that dream.
The larger problem and our greatest challenge is in how to set up a new order of world ethics firmly established on a foundation of democratic idealism.
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The theory of evolution posits that all living species evolved from a single living cell that emerged on the primitive earth 3.8 billion years ago. How a single cell could generate millions of complex living species and, if such an evolution really occurred, why traces of it cannot be observed in the fossil record are some of the questions the theory cannot answer. However, first and foremost, of the first step of the alleged evolutionary process it has to be inquired: How did this “first cell” originate?
Since the theory of evolution denies creation and does not accept any kind of supernatural intervention, it maintains that the “first cell” originated coincidentally within the laws of nature, without any design, plan, or arrangement. According to the theory, inanimate matter must have produced a living cell as a result of coincidences. This, however, is a claim inconsistent with even the most unassailable rules of biology.
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There is no clear evidence or proof that Nature itself wants us to suffer. Nature wants the individual to grow and has provided an environment suitable for growth. Unfortunately, we as human beings over a long period of time have compromised our principles and in so doing have, in one way or another adversely conditioned the world in which we live.
We are as people inhabiting two environments, the larger environment of the world and the smaller environment of our own body.
And it is very difficult to balance this relationship.
Today there are a great number of health experts who are very much involved in the conditioning of the body. We produce some of the finest athletes and all over the world the training of the body for athletic purposes is an acknowledged procedure. However, in the training of the body we are apt to create the concept that the body in itself in the most important of all things. We are inclined to compromise or even deny the growth of the person in the body in a deep, powerful program of maintaining the physical form itself. This is wrong.
The physical body is governed by laws, as is everything in the universe. The laws of the physical body are very simple, although they are very difficult to enforce.
Without the body there is a vaporous abstraction with no means of making contact with the material world around us.
Contemporarily we have “the good life,” which very largely is lived at the expense of health, consisting of indulgence of the appetites. It is impossible for a body governed by natural law to work in harmony with a mind or emotion that is violating natural law. The conflict between the natural needs of the body and the artificial activities of the individual is bound to result in bad health.
There are natural protections by which the body seeks to restore itself. The body is a tremendously complicated mechanism, but in the process of millions of years it has built strong defence mechanisms. To function, however, these mechanisms must be in cooperation with the person inhabiting it. It is proper for the body to receive nutrition, exercise, to practice hygiene; but in all things we should treat our body as a faithful friend. When we spoil that relationship we are in trouble.
If we live in a world in which most of human activity is devoted to a single economic maintenance, the body is going to be one of the primary victims. It was not intended to work deep under the earth hour after hour, year after year, nor was it intended to be locked into an industrial situation in which there was no incentive for the development of the person in the body.
This person becomes merely a servant of a world economic institution. As a result, the body suffers and gradually falls into a variety of infirmities.
The material life is largely at fault. Materialism estimates the value of a complete human being in terms of his economic productivity. He is here not to be a person, but to maintain an ever-expanding system of world industry. This industry takes people away from the natural habits of life, deprives us of, in many instances, of the proper emotional integration in our home, businesses and everywhere we function.
We are being locked into a life largely governed by computerization.
The body needs a proper environment, and in our present intense scientific industrialism the body of the individual is sacrificed to external factors that are themselves not necessarily valid. The body is expected to perform all kinds of labors. It is brought under the control of an economic theory in which people employ the body rather than the person in it, and if the body fails, the abilities of the person are rejected.
We have various means of combating different ailments, but we have also developed a very pernicious situation, which will have to be faced ultimately by every thoughtful person, which is the failure of the medical theory and systems protecting health.
We are working more to find ways to remedy our own mistakes, but we are not being instructed on how to prevent these mistakes. We may get a nutritionist who will help us balance the body, but this same balance of the body may not touch into the inner causes of deterioration because an unhealthy mind, even in a healthy body, will ultimately destroy health.
We are also trying to remove the symptoms of our own indiscretions. We are developing an elaborate pharmacology, which is dedicated largely to obscuring mistakes. We are trying to neglect or kill out the body’s natural means of bringing problems to the attention of the mind.
Many of the medications that we use are actually destructive to the body and its own natural resources. Thus we have covered a basic mistake by finding artificial remedies to obscure the truth. We feel that if we have obscured the truth al is well.
We are therefore of the opinion in general that if we abolish the symptom we have cured the ailment. This is not true and never can be.
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The mystery of the heart is something we really think little about unless something goes wrong with it and then, probably more than any other type of ailment, a kind of fear sets in upon us. Only under those conditions do we really begin to try to understand what the heart means.
The heart is described anatomically as a hollow muscular organ of conical form, about 5 inches in length, three and one-half inches in breath, and two and one-half inches in thickness.
It varies somewhat in weight, being from 10 to 12 ounces in the males and from 8 to 10 ounces in the females. The organ is placed obliquely in the chest, with its apex directed forward, downward and to the left, and is divided by a longitudinal muscular septum and a transverse constriction into four cavities, of which the two upper cavities are called auricles and the two lower cavities, ventricles.
The heart may be considered as a double organ, of which the right side is devoted to the circulation of trebled through the lungs and the left side to its distribution by the aorta and its subdivisions throughout the entire body.
The heart is an epitome of the whole body. It therefore consists of three cavities of the body – cerebral, thoracic, and abdominal- as well as the three divisions into mind, body and spirit.
The pulse has often been referred to as the heavenly breath; w1 it is the rhythm of the Infinite. The drum of Shiva – the drum that beats in every man.
The heart is in reality, as has always been represented in symbolic art, a symbol for not only of the power to maintain life, but a metaphorical symbol used to represent the love of God. Both the heart and love are the seat of life, and the heart through its mysterious workings gives us a key to the extraordinary tenacity of life.
The heart beats from the cradle to the grave. It is for the most part a self-renovating, self-restoring function. It serves the body to distribute, as the light of this energy does for life and survival, continuity to every cell in the body. It is the nourisher. It is the central spiritual power by means of which the billions and billions of little lives within ourselves can be compared with little villages along the shores of a great river.
The great arterial river, which flows out of the heart, is for the preservation and the healing of nations. We do not realize adequately in our interrelationships with others that the failure of love destroys thought. The mind is very much like a child and it is the mind that decides that it is running everything. It forgets that if the heart stops for a minute the empire of the mind falls apart.
The heart is not only the temple of God in the microcosm; it is also the Holy City, the Jerusalem of the Jews and Christians, the Mecca of Islam, and the Benares of the pious Hindus. Among all the organs in the body the heart remains chief and king.
The great most precious part of our body, to which God especially looks.
The heart has preeminence over all the members of our body, and that the supreme power over our whole life is entrusted to it.
The body is in the heart as the oak is in the acorn.
The idea of a temple is a symbol of a spiritual universe in the midst of a material one. It was the heart of the cultural life of the community, supporting the well being of man as the heart supports the physical body.
In the book of Hermes it is written that the eternal power placed itself in the mysterious pyramid of the heart and that the pyramid of Giza was an ancient mathematical formula to represent the heart of life.
The heart is in constant motion and is the source of every motion noticed in the body; it rules over the other members, and communicates to them through its own pulsations the force required for the functions.
Every motion in the universe thus has its origin in the motion of that sphere; and the soul of every animate being derives its origin from the soul of that same sphere.
Even if the head is severed from the body the heart will continue to beat for thirty minutes. It will beat for some hours if wrapped in cotton wool and placed in a warm place. The spot in the heart, which is the last of all to die, is the death of life, the center of all, the first spot that lives in the fetus, and the last that dies.
Here it is the pacemaker; here it is that mysterious thing which flavors the melody of life without discriminatin. We may say it has its own internal discrimination, but it does not play favorites with any part of the body. It serves them all as the one powers which gives them life and makes possible the continuance of their existence, as does the sun.
It is actually in a sense the symbol of the presence of the Divine in us all.
Live and Learn. We All Do.
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