HEAL THYSELF
An Explanation of the Real Cause and Cure of Disease by Edward Bach, 1931.
CHAPTER SEVEN
And now we come to all-important problem, how can we help ourselves? How can we keep our mind and body in that state of harmony which will make it difficult or impossible for disease to attack us, for it is certain that the personality without conflict is immune from illness.
First let us consider the mind. We have already discussed at some length the necessity of seeking within ourselves those defects we possess which cause us to work against Unity and out of harmony with the dictates of our Soul, and of eliminating these faults by developing the opposing virtues. This can be done on the lines already indicated, and an honest self-determination will disclose to us the nature of our errors.
Our spiritual advisers, true physicians and intimate friends should all be able to assist us to obtain a faithful picture of ourselves, but the perfect method of learning this is by calm thought and meditation, and by bringing ourselves to such an atmosphere of peace that our Souls are able to speak to us through our conscience and intuition, and to guide us according to their wishes.
If we can only set aside a short time every day, quite alone and in a quiet a place as possible, free from interruption, and merely sit or lie quietly, either keeping the mind a blank or calmly thinking of one's work in life, it will be found after a time that we get great help at such moments and, as it were, flashes of knowledge and guidance are given to us. We find that the questions of the difficult problems of life are unmistakably answered, and we become able to choose with confidence the right course. Throughout such times we should keep an earnest desire in the heart to serve humanity and work according to the dictates of our Soul.
Be it remembered that when the fault is found the remedy lies not in a battle against this and not in a use of will power and energy to suppress a wrong, but in a steady development of the opposite virtue, thus automatically washing from our natures all trace of the offender. This is the true and natural method of advancement and of the conquest of wrong, vastly easier and more effective than fighting a particular defect.
To struggle against a fault increases its power, keeps our attention riveted on its presence, and bring us a battle indeed, and the most success we can then expect is conquest by suppression, which is far from satisfactory, as the enemy is still with us and may in a weak moment show itself afresh. To forget the failing and consciously to strive to develop the virtue which would make the former impossible, this is true victory.
For example, should there be cruelty in our nature, we can continually say 'I will not be cruel', and so prevent ourselves erring in that direction; but the success of this depends on the strength of the mind, and should it weaken we might for the moment forget our good resolve. But should we, on the other hand develop real sympathy towards our fellow-men, this quality will once and for all make cruelty impossible, for we should shun the very act with horror because of our fellow feeling. About this there is no suppression, no hidden enemy to come forward at moments when we are off our guard, because our sympathy will have completely eradicated from our nature the possibility of any act which could hurt another.
As we have previously seen, the nature of our physical maladies will materially help in pointing out to us the mental disharmony which is the basic cause of their origin; and another great factor of success is that we must have a zest for life and look upon existence not merely as a duty to be borne with as much patience as possible, developing a real joy in the adventure of our journey through this world.
Perhaps one of the greatest tragedies of materialism is the development of boredom and the loss of real inner happiness it teaches people to seek contentment and compensation for troubles in earthly enjoyments and pleasures, and these can never bring anything but temporary oblivion of our difficulties. Once we begin to seek compensation for our trials at the hands of the paid jester we start a vicious circle. Amusement, entertainment and frivolity are good for all of us, but not when we persistently depend upon these to alleviate our troubles.
Worldly amusements of every kind have to be steadily increased in their intensity to keep their hold, and the thrill of yesterday becomes the bore of to-morrow. So we go on seeking other and greater excitements until we become satiated and can non longer obtain relief in that direction. In some form or another rehance on worldly entertainment makes Faust of us all, and though perhaps we may not fully realise it in our conscious self, life becomes for us little more than a patient duty and all its true zest and joy, such as should be the heritage of every child and be maintained until our latest hours, departs from us.
The extreme stage is reached to-day in the scientific efforts being evolved to obtain rejuvenation, prolongation of natural life and increase of sensual pleasures by means of devilish practices. The state of boredom is responsible for the admittance into ourselves of much more disease than would be generally realised, and as it tends to-day to occur early in life, so the maladies associate with it tend to appear at a younger age. Such a condition cannot occur if we acknowledge the truth of our Divinity, our mission in the world, and thereby posses the joy of gaining experience and helping others.
The antidote for boredom is to take an active and lively interest in all around us, to study life throughout the whole day, to learn and learn and learn from our fellow-men and from the occurrences in life the Truth that lies behind all things, to lose ourselves in the art of gaining knowledge and experience, and to watch for opportunities when we may use such to the advantage of a fellow-traveler.
Thus every moment of our work and play will bring with it a zeal for learning, a desire to experience real things, real adventures and deeds worth while, and as we develop this faculty we shall find that we are gaining the power of obtaining joy from the smallest incidents, and occurrences we have previously regarded as commonplace and of dull monotony will become the opportunity for research and adventure.
It is in the simple things in life - the simple things because they are nearer the great Truth - that real pleasure is to be found. Resignation, which makes one become merely an unobservant passenger or on the journey of life, opens the door to untold adverse influences with would never have an opportunity of gaining admittance as long as our daily existence brought with it the spirit and joy of adventure.
Whatever may be our station, whether a worker in the city with its teeming myriads or a lonely shepherd on the hills, let us strive to turn monotony into interest, dull duty into a joyous opportunity for experience, and daily life into an intense study of humanity and the great fundamental laws of the Universe.
In every place there is ample opportunity to observe the laws of Creation, either in the mountains or valleys or amongst our brother men. First let us turn life into an adventure of absorbing interest, when boredom will be no longer possible, and from the knowledge thus gained seek to harmonise our mind and our Soul and with the great Unity of God's Creation.
Another fundamental help to us to put away all fear. Fear in reality holds no place in the natural human kingdom, since the Divinity within us, which is ourself, is unconquerable, and immortal, and if we could but realise it we, as Children of God, have nothing of which to be afraid.
In materialistic ages for naturally increases in earthly possessions (whether they be of the body itself or external riches), for if such things be our world, since they are so transient, so difficult to obtain and so impossible to hold save for a brief spell, they arouse in us the utmost anxiety lest we miss an opportunity of grasping them while we may, and we must of necessity live in a constant state of fear, conscious or subconscious, because in our inner self we know that such possessions may at any moment be snatched from us and that at the most we can only hold them of a brief life.
In this age the fear of disease has developed until it has become a great power for harm, because it opens the door to those things we dread and makes it easier for their admission. Such fear is really self-interest, for when we are earnestly absorbed in the welfare of others there is no time to be apprehensive of personal maladies. Fear at the present time is playing a great part in intensifying disease, and modern science has increased the reign of terror by spreading abroad to the general public its discoveries, which as yet are but half-truths.
The knowledge of bacteria and the various germs associated with disease has played havoc in the minds of tens of thousands of people, and by the dread aroused in them has in itself rendered them more susceptible of attack. While lower forms of life, such as bacteria, may play part in or be associated with physical disease, they constitute by no means the whole truth of the problem, as can be demonstrated scientifically or by everyday occurrences.
There is a factor which science is unable to explain on physical grounds, and that is why some people become affected by disease whilst others escape, although both classes may be open to the same possibility of infection. Materialism forgets that there is a factor above the physical plane which in the ordinary course of life protects or renders susceptible any particular individual with regard to disease, of whatever nature it may be. Fear, by its depressing effect on our mentality, thus causing disharmony in our physical and magnetic bodies, paves the way for invasion, and if bacteria and such physical means were the sure and only cause of disease, then indeed there might be but little encouragement not to be afraid.
But when we realise that in the worst epidemics only a proportion of those exposed to infection are attacked and that, as we have already seen, the real cause of disease lies in our own personality and is within our control, then have we reason to go about without dread or fearless, knowing that the remedy lies with ourselves. We can put all fear of physical means alone as a cause of disease out of our minds, knowing that such anxiety merely renders us susceptible, and that if we are endeavouring to bring harmony into our personality we need anticipate illness no more than we dread being strucked by lightning or hit by a fragment of a falling meteor.
Now let us consider the physical body. It must never be forgotten that this is but the earthly habitation of the Soul, in which we dwell only for a short time in order that we may be able to contact the world for the purpose of gaining experience and knowledge. Without too much identifying ourselves with our bodies we should treat them with respect and care, so that they may be healthy and last the longer to do our work. Never for one moment should we become engrossed or over-anxious about them, but learn to be as little conscious of their existence as possible, using them as a vehicle of our Soul and mind and as servants to do our will.
External and internal cleanliness are of great importance. For the former we of the West use our water too hot; this opens the skin and allows the admission of dirt. Moreover, the excessive use of soap renders the surface sticky. Cool or tepid water, either running as a shower bath or changed more than once is nearer the natural method and keeps the body healthier; only such an amount of soap as is necessary to remove obvious dirt should be used, and this should afterwards be well washed off in fresh water.
Internal cleanliness depends on diet, and we should choose everything that is clean and wholesome and as fresh as possible, chiefly natural fruits, vegetables and nuts. Animal flesh should certainly be avoided; first, because it stimulates an abnormal poison in the body; secondly, because it stimulates an abnormal and excessive appetite; and thirdly, because it necessitates cruelty to the animal world. Plenty of fluid should be taken to cleanse the body, such as water and natural wines and products made direct from Nature's storehouse, avoiding the more artificial beverages of distillation.
Sleep should not be excessive, as many of us have more control over ourselves whilst awake than when asleep. The old saying, 'Time to turn over, time to turn out', is an excellent guide as to when to rise. Clothing should be as light in weight as is compatible with warmth; it should allow air to reach the body, and sunshine and fresh air should be permitted to contact the skin on all possible occasions. Water and sun bathing are great donors of health and vitality.
In all things cheerfulness should be encouraged, and we should refuse to be oppressed by doubt and depression, but remember that such are not of ourselves, for our Souls know only joy and happiness.
And now we come to all-important problem, how can we help ourselves? How can we keep our mind and body in that state of harmony which will make it difficult or impossible for disease to attack us, for it is certain that the personality without conflict is immune from illness.
First let us consider the mind. We have already discussed at some length the necessity of seeking within ourselves those defects we possess which cause us to work against Unity and out of harmony with the dictates of our Soul, and of eliminating these faults by developing the opposing virtues. This can be done on the lines already indicated, and an honest self-determination will disclose to us the nature of our errors.
Our spiritual advisers, true physicians and intimate friends should all be able to assist us to obtain a faithful picture of ourselves, but the perfect method of learning this is by calm thought and meditation, and by bringing ourselves to such an atmosphere of peace that our Souls are able to speak to us through our conscience and intuition, and to guide us according to their wishes.
If we can only set aside a short time every day, quite alone and in a quiet a place as possible, free from interruption, and merely sit or lie quietly, either keeping the mind a blank or calmly thinking of one's work in life, it will be found after a time that we get great help at such moments and, as it were, flashes of knowledge and guidance are given to us. We find that the questions of the difficult problems of life are unmistakably answered, and we become able to choose with confidence the right course. Throughout such times we should keep an earnest desire in the heart to serve humanity and work according to the dictates of our Soul.
Be it remembered that when the fault is found the remedy lies not in a battle against this and not in a use of will power and energy to suppress a wrong, but in a steady development of the opposite virtue, thus automatically washing from our natures all trace of the offender. This is the true and natural method of advancement and of the conquest of wrong, vastly easier and more effective than fighting a particular defect.
To struggle against a fault increases its power, keeps our attention riveted on its presence, and bring us a battle indeed, and the most success we can then expect is conquest by suppression, which is far from satisfactory, as the enemy is still with us and may in a weak moment show itself afresh. To forget the failing and consciously to strive to develop the virtue which would make the former impossible, this is true victory.
For example, should there be cruelty in our nature, we can continually say 'I will not be cruel', and so prevent ourselves erring in that direction; but the success of this depends on the strength of the mind, and should it weaken we might for the moment forget our good resolve. But should we, on the other hand develop real sympathy towards our fellow-men, this quality will once and for all make cruelty impossible, for we should shun the very act with horror because of our fellow feeling. About this there is no suppression, no hidden enemy to come forward at moments when we are off our guard, because our sympathy will have completely eradicated from our nature the possibility of any act which could hurt another.
As we have previously seen, the nature of our physical maladies will materially help in pointing out to us the mental disharmony which is the basic cause of their origin; and another great factor of success is that we must have a zest for life and look upon existence not merely as a duty to be borne with as much patience as possible, developing a real joy in the adventure of our journey through this world.
Perhaps one of the greatest tragedies of materialism is the development of boredom and the loss of real inner happiness it teaches people to seek contentment and compensation for troubles in earthly enjoyments and pleasures, and these can never bring anything but temporary oblivion of our difficulties. Once we begin to seek compensation for our trials at the hands of the paid jester we start a vicious circle. Amusement, entertainment and frivolity are good for all of us, but not when we persistently depend upon these to alleviate our troubles.
Worldly amusements of every kind have to be steadily increased in their intensity to keep their hold, and the thrill of yesterday becomes the bore of to-morrow. So we go on seeking other and greater excitements until we become satiated and can non longer obtain relief in that direction. In some form or another rehance on worldly entertainment makes Faust of us all, and though perhaps we may not fully realise it in our conscious self, life becomes for us little more than a patient duty and all its true zest and joy, such as should be the heritage of every child and be maintained until our latest hours, departs from us.
The extreme stage is reached to-day in the scientific efforts being evolved to obtain rejuvenation, prolongation of natural life and increase of sensual pleasures by means of devilish practices. The state of boredom is responsible for the admittance into ourselves of much more disease than would be generally realised, and as it tends to-day to occur early in life, so the maladies associate with it tend to appear at a younger age. Such a condition cannot occur if we acknowledge the truth of our Divinity, our mission in the world, and thereby posses the joy of gaining experience and helping others.
The antidote for boredom is to take an active and lively interest in all around us, to study life throughout the whole day, to learn and learn and learn from our fellow-men and from the occurrences in life the Truth that lies behind all things, to lose ourselves in the art of gaining knowledge and experience, and to watch for opportunities when we may use such to the advantage of a fellow-traveler.
Thus every moment of our work and play will bring with it a zeal for learning, a desire to experience real things, real adventures and deeds worth while, and as we develop this faculty we shall find that we are gaining the power of obtaining joy from the smallest incidents, and occurrences we have previously regarded as commonplace and of dull monotony will become the opportunity for research and adventure.
It is in the simple things in life - the simple things because they are nearer the great Truth - that real pleasure is to be found. Resignation, which makes one become merely an unobservant passenger or on the journey of life, opens the door to untold adverse influences with would never have an opportunity of gaining admittance as long as our daily existence brought with it the spirit and joy of adventure.
Whatever may be our station, whether a worker in the city with its teeming myriads or a lonely shepherd on the hills, let us strive to turn monotony into interest, dull duty into a joyous opportunity for experience, and daily life into an intense study of humanity and the great fundamental laws of the Universe.
In every place there is ample opportunity to observe the laws of Creation, either in the mountains or valleys or amongst our brother men. First let us turn life into an adventure of absorbing interest, when boredom will be no longer possible, and from the knowledge thus gained seek to harmonise our mind and our Soul and with the great Unity of God's Creation.
Another fundamental help to us to put away all fear. Fear in reality holds no place in the natural human kingdom, since the Divinity within us, which is ourself, is unconquerable, and immortal, and if we could but realise it we, as Children of God, have nothing of which to be afraid.
In materialistic ages for naturally increases in earthly possessions (whether they be of the body itself or external riches), for if such things be our world, since they are so transient, so difficult to obtain and so impossible to hold save for a brief spell, they arouse in us the utmost anxiety lest we miss an opportunity of grasping them while we may, and we must of necessity live in a constant state of fear, conscious or subconscious, because in our inner self we know that such possessions may at any moment be snatched from us and that at the most we can only hold them of a brief life.
In this age the fear of disease has developed until it has become a great power for harm, because it opens the door to those things we dread and makes it easier for their admission. Such fear is really self-interest, for when we are earnestly absorbed in the welfare of others there is no time to be apprehensive of personal maladies. Fear at the present time is playing a great part in intensifying disease, and modern science has increased the reign of terror by spreading abroad to the general public its discoveries, which as yet are but half-truths.
The knowledge of bacteria and the various germs associated with disease has played havoc in the minds of tens of thousands of people, and by the dread aroused in them has in itself rendered them more susceptible of attack. While lower forms of life, such as bacteria, may play part in or be associated with physical disease, they constitute by no means the whole truth of the problem, as can be demonstrated scientifically or by everyday occurrences.
There is a factor which science is unable to explain on physical grounds, and that is why some people become affected by disease whilst others escape, although both classes may be open to the same possibility of infection. Materialism forgets that there is a factor above the physical plane which in the ordinary course of life protects or renders susceptible any particular individual with regard to disease, of whatever nature it may be. Fear, by its depressing effect on our mentality, thus causing disharmony in our physical and magnetic bodies, paves the way for invasion, and if bacteria and such physical means were the sure and only cause of disease, then indeed there might be but little encouragement not to be afraid.
But when we realise that in the worst epidemics only a proportion of those exposed to infection are attacked and that, as we have already seen, the real cause of disease lies in our own personality and is within our control, then have we reason to go about without dread or fearless, knowing that the remedy lies with ourselves. We can put all fear of physical means alone as a cause of disease out of our minds, knowing that such anxiety merely renders us susceptible, and that if we are endeavouring to bring harmony into our personality we need anticipate illness no more than we dread being strucked by lightning or hit by a fragment of a falling meteor.
Now let us consider the physical body. It must never be forgotten that this is but the earthly habitation of the Soul, in which we dwell only for a short time in order that we may be able to contact the world for the purpose of gaining experience and knowledge. Without too much identifying ourselves with our bodies we should treat them with respect and care, so that they may be healthy and last the longer to do our work. Never for one moment should we become engrossed or over-anxious about them, but learn to be as little conscious of their existence as possible, using them as a vehicle of our Soul and mind and as servants to do our will.
External and internal cleanliness are of great importance. For the former we of the West use our water too hot; this opens the skin and allows the admission of dirt. Moreover, the excessive use of soap renders the surface sticky. Cool or tepid water, either running as a shower bath or changed more than once is nearer the natural method and keeps the body healthier; only such an amount of soap as is necessary to remove obvious dirt should be used, and this should afterwards be well washed off in fresh water.
Internal cleanliness depends on diet, and we should choose everything that is clean and wholesome and as fresh as possible, chiefly natural fruits, vegetables and nuts. Animal flesh should certainly be avoided; first, because it stimulates an abnormal poison in the body; secondly, because it stimulates an abnormal and excessive appetite; and thirdly, because it necessitates cruelty to the animal world. Plenty of fluid should be taken to cleanse the body, such as water and natural wines and products made direct from Nature's storehouse, avoiding the more artificial beverages of distillation.
Sleep should not be excessive, as many of us have more control over ourselves whilst awake than when asleep. The old saying, 'Time to turn over, time to turn out', is an excellent guide as to when to rise. Clothing should be as light in weight as is compatible with warmth; it should allow air to reach the body, and sunshine and fresh air should be permitted to contact the skin on all possible occasions. Water and sun bathing are great donors of health and vitality.
In all things cheerfulness should be encouraged, and we should refuse to be oppressed by doubt and depression, but remember that such are not of ourselves, for our Souls know only joy and happiness.