ARS VIVENDI (ART OF LIVING), by Arthur Lovell

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:23 am

CHAPTER 7: POWER OF WILL

THAT quaint, greatly misunderstood and generally unappreciated mystic, Emmanuel Swedenborg, has often raised a smile at the matter-of-fact description of his excursions into the spiritual world. He talks of angels and spirits, good or bad, with as much sang-froid as the ordinary mortal talks of people he is in the habit of seeing every day of his life. He "calls" upon his spiritual acquaintances with as much etiquette as people of fashion call upon each other, and we almost expect him to leave his card when such and such an angel is "not at home."

Allowing for the peculiar idiosyncrasies of the great Mystic, it can unhesitatingly be said that no one has ever discoursed of Man in a loftier strain than Swedenborg. The central feature of his system is that the real force in man is not the visible part, but what is unseen -- in short the Understanding and the Will. "They who look more interiorly into the causes of things," he says, "know that all the power of man is derived from his understanding and will, since he cannot move a particle of his body without them. Man's understanding and will are his spiritual man, and this acts upon the body and its members at its pleasure; for what man thinks, the mouth and tongue speak, and what he wills, the body performs with a power proportioned to the determination."

HAMLET AND NAPOLEON

That is the essence of the very best teaching a man can possibly give to his fellow, and the greater part of the evil in the world can be traced to the constant neglect of this simple lesson. For the accomplishment of anything whatever, no matter how paltry or how great, two things are necessary -- knowing and doing. First of all we must understand what to do and how to do it, and then we must will to do it. The great man is he who understands and wills. This constitutes wisdom, and the aim of Evolution is to produce a race of beings wise to know and bold to perform. The type of the thinker pure and simple is given in Hamlet, whose action is paralysed by thought. The practical man, on the other hand, no sooner sees a thing to be done than he does it. In him the drawback is that more often than otherwise he sees no further than his nose. Undoubtedly the highest type of the man of action the world has hitherto seen is Napoleon Buonaparte, who aimed at great objects and went for them in the straight line, characterised by Pythagoras as symbolical of the energy of will. "My hand of iron," he said, "is not at the extremity of my arm, but directly connected with my brain." Good men could reform the world in a very short time were they possessed of strength of will sufficient to carry out their ideas; but, as Voltaire remarked, their misfortune is that they are cowards. An intention, however good, is of no practical avail until consummated in the act. "Hell is paved with good intentions."

WILL AND UNDERSTANDING

The will is necessarily a great factor in the maintenance of health and the cure of disease, both directly in rousing the latent energy of the constitution, and indirectly in keeping unswervingly to the path to be trodden. The understanding must find out the best means for acquiring health, and the will must persist in the employment of these means till the desired end is secured. When the two work hand in hand there is hardly any limit to success, but when, as it too frequently happens, the one is working independently of the other, the best efforts can only end in disappointment.

For instance. If a person were to persist in using mineral drugs, the will, however strong, could not obviate the evil consequences; and, on the other hand, if a person has a perfect knowledge of all the means, this knowledge will be utterly useless unless the will plays its part and secures its object. Goethe points this out very clearly in "Wilhelm Meister": "I reverence the individual who (1) understands distinctly what he wishes, (2), unweariedly advances, (3) knows the means conducive to his object, (4) can seize and use them."

In all cases of ill-health, and especially if the individual undertakes the cure at home, the will must be unflinching, once the understanding is satisfied that the right road has been entered. "Unstable as water, thou shalt not excel," is very pertinent to the recovery of health.

In ordinary cases of chronic disease, however, a considerable amount of allowance must be made for infirmity of purpose; nor must a sudden accession of will-force be looked for, at least as a general rule. In the immense majority of instances, the invalid has run the gauntlet of the medical faculty, trying this or that doctor, or hospital, till he gets tired of the profession. Then, allured by the plausible advertisements of patent medicines, he gives them a trial with the feeling that if they don't do him any good they are no worse than the doctors. Heroically he takes bottle after bottle till he is forced to pronounce it a hopeless task, and despairs of ever finding a cure.

Now, the will of the invalid had been quite right all along. What had been quite wrong was the understanding. No drug ever cured anything or anybody, and if we expect to get anything out of nothing, the "expectation" and nothing else will be got. Disease can only be cured in one way, and the invalid must ascertain this way, or the best intentions will be of no avail.

HOW TO STRENGTHEN THE WILL

An objection is often made by people who possess a smattering of general knowledge that it is impossible to strengthen a naturally weak will, and that men of strong will-power must be born, not made -- as e.g., Julius Caesar, Cromwell, Napoleon, etc. The mistake in this mode of reasoning is that two extremes are taken, and the intervening links are left out of account. It will be impossible to gather grapes from a wild briar; but you can cultivate and immensely improve even the wild briar. So with willpower. The difference between individual and individual in the scale of power is enormous, but the nature of the power is precisely identical in one as well as in the other, in the lowest as well as in the highest. The will-force of a rag-and-bone man, battling for a daily pittance, is in essence precisely the same force as that displayed by Napoleon. The stage of action makes the difference. The rag-and-bone man has only a barrow and a donkey to handle, while with Napoleon

"Wide-sounding leagues of sentient steel and fires that lived to kill
Were but the echo of his voice, the body of his will."


The will sees only the object to be attained. It lives in the present, deals with the present. When the object desired is within reach, like an arrow it flies to its mark. When the object cannot be directly and swiftly attained, the will directs upon it wave after wave till at last it corrodes the strong buttress. The wonders ascribed to magic -- by this term I do not mean ordinary conjuring -- are the manifestations of disciplined will. The will is infinite, and the germs are imbedded in every human being.

A common mistake in attempting to strengthen the will is to try too much in the beginning. We are inclined to expect the sea to go back at once at our sovereign bidding, and when, very naturally, it refuses to obey, we get discouraged, and think the will, after all, is not of much use.

THE BEST AND SUREST WAY OF STRENGTHENING THE WILL IS TO BEGIN WITH QUITE EASY TASKS, AND MASTER THEM BEFORE ANY FURTHER PROGRESS IS ATTEMPTED.


To give a practical example. Suppose a person is quite conscious of his weakness, and resolves to make an effort to strengthen this weak point in his character. Let him fix his attention upon some one thing, no matter how trivial. The easier it is for him to do the better. We will say that it is reading or reciting a short poem three times a day, morning noon, and night. A favourite of mine is Longfellow's "Light of Stars," and I have seen wonderful effects produced in the numerous instances that I have advised this little poem to be used for this purpose. It has great advantages for the cultivation of will. It is short, and it enshrines in good verse the richest gems of thought. It is a glowing eulogy of the Strong Will, and the constant repetition of certain words will gradually force the meaning upon even the most sluggish comprehension. It is for this reason I have thought it advisable to give here the "Light of Stars." One verse will be omitted, as unnecessary for our purpose. The most important parts, from the present standpoint, are printed in italics.

The night is come, but not too soon,
And sinking silently,
All silently, the little moon
Drops down behind the sky.

There is no light in earth or heaven
But the cold light of stars,
And the first watch of night is given
To the red planet Mars. [1]

Is it the tender star of love,
The star of love and dreams ?
Oh no! from that blue tent above
A hero's armour gleams.

And earnest thoughts within me rise
When I behold afar,
Suspended in the evening skies,
The shield of that red star.

O star of strength! I see thee stand
And smile upon my pain,
Thou beckonest with thy mailed hand.
And I am strong again.

Within my breast there is no light
But the cold light of stars,
I give the first watch of the night
To the red planet Mars.

The star of the unconquered Will
He rises in my breast,
Serene and resolute and still,
And calm and self-possessed.

[And thou, too, whosoe’er thou art,
That readest this brief psalm,
As one by one thy hopes depart,
Be resolute and calm.]

O fear not in a world like this,
And thou shalt know ere long;
Know how sublime a thing it is
To suffer and be strong.


Let the student of mental vigour keep to the exact minute fixed for reading this, every day for a few weeks, and he will be astonished at the effect produced in remedying the weakness of will. It serves as a nucleus round which force gradually and surely accumulates, till, out of weakness and irresolution, he evolves strength and determination.

By proceeding in this fashion, a naturally weak will can be very much strengthened; so that a person, who, a little while ago, felt quite faint at attempting a hard task, can now perform it with ease and pleasure. The consciousness of strength imparts an intense feeling of delight.

Everyone who has attained this stage of development is self-master. No sooner does the understanding pronounce the desirability of adopting a certain course of action than the will proceeds, without hesitation, to carry it out.

_______________

Notes:

1. Mars is symbolical of manly strength.
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Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:24 am

CHAPTER 8: IMAGINATION

THE ARTIS
T

IMAGINATION -- derived from the Latin word imago, a picture, figure, material representation or likeness of anything -- means the power of the mind to form images. Imagination, therefore, is a creative power which is constantly exercised more or less by every individual. If the imagination is strong and rich, we have the artist -- the man who creates new forms, whether as poet, musician, painter, sculptor, writer, or orator. Good poetry always produces a clear and distinct image in the mind of the reader, not a vague, misty, undefined thought; whilst the sculptor and the painter must first form an image of beauty in their minds before they can succeed in fixing it on the marble or the canvas. What constitutes the difference between the easy, commonplace speaking of the "gift of the gab" and the heart-stirring eloquence of the great orator? Imagination.

Emerson expresses this fact in a very lucid manner. "The moment our discourse rises above the ground-line of familiar facts, and is inflamed with passion or exalted by thought, it clothes itself in images. A man conversing in earnest, if he watch his intellectual processes, will find that a material image, more or less luminous, arises in his mind contemporaneous with every thought, which furnishes the vestment of the thought. Hence, good writing and brilliant discourse are perpetual allegories. This imagery is spontaneous. It is the blending of experience with the present action of the mind. It is proper creation. It is the working of the original cause through the instruments he has already made. The poet, the orator, bred in the woods, whose senses have been nourished by the fair and appeasing changes of a country life, shall not lose their lesson altogether in the roar of cities or the broil of politics. At the call of a noble sentiment, again the woods wave, the pines murmur, the river rolls and shines, and the cattle low upon the mountains, as he saw and heard them in his infancy. And with these forms, the spells of persuasion, the keys of power, are put in the orator's hands."

EFFECTS OF CONCENTRATED IMAGINATION

Insanity, in an immense number of cases, is caused by the creative power of the imagination forming images of such distinctness that they become as clearly visible to the person affected as the sight of flesh and blood. It is precisely the same power as that of the poet -- a fact expressed in the common saying that great genius and madness are near allied. An Indian fakir can cause spectators to see lions, tigers, elephants, etc., emerge from a tent and furiously attack each other. By long practice of concentration the fakir attains such a degree of perfection in the exercise of the image-making power of the imagination that, through the operation of another law -- telepathy, or the transmission of an image from the mental sphere of one person to that of others -- the spectators around are made to see as an external reality the imaginative creation of the fakir.

A knowledge of this law will completely revolutionise the treatment of insanity, for the cure of which there must be the trained will and the vivid imagination of a vigorous mind, which knows the cause of the mental derangement and the means of curing it -- dissipating the images formed by the imagination of the patient.

The explanation of Magic, Sorcery, Witchcraft, Second Sight, Apparitions, and Ghosts is to be found in the Imagination. By this I do not mean a vague, shadowy, indefinable something, but the Creative Power of forming images in the mental sphere. All the Greatness of Man can be ascribed to Faith, Will, and Imagination. A most philosophical explanation of the imagination is given in Mrs. Crowe's "Night Side of Nature," a book which is often regarded as a mere collection of ghost stories, but which contains sound theories, and will amply repay perusal by the student of health.

"By imagination," she says, "I do not simply convey the common notion implied by that much-abused word, which is only fancy, but the constructive imagination, which is a much higher function, and which, inasmuch as man is made in the likeness of God, bears a distant relation to that sublime power by which the Creator projects, creates, and upholds His Universe."

Spirit or Thought has the power of constructing a visible form out of the surrounding ether. This form will vary in distinctness, according to certain fixed laws, from a mere shadowy image to a likeness so real, solid, and life-like that it cannot be distinguished from the living person "in his habit as he lived." However distinct this form may be, it must be an "ethereal," not a "material" body, held together by the power of the will (either of the seer himself or of another who acts from a distance), which, being the highest force in Nature, can resist any other force, and overcome all obstacles.

It may appear that the above is a slight digression from the main purpose of this book, which aims at teaching the art of living and acquiring mental and bodily vigour. But, on reflection, it will be seen that health is the due balancing of all the various forces concerned in life. Ill-health is very often entirely caused by the creative power of the imagination, and as knowledge of a disease is half its cure, the mere pointing out this important fact, and revealing the enormous power of the imagination for good and for evil, will throw light on many a morbid condition. It is not enough to attend to the physical side of health. Proper diet, strict moderation in eating and drinking, regular habits, are excellent in their way, but for real health much more is requisite. And even should the individual be in splendid physical condition, knowledge of the wonders of the creative power of the imagination will mean an incalculable increase of practical power.

By creating an "ideal" within our mental sphere we can approximate ourselves to this "Ideal Image," till we become one and the same with it -- veritably transforming ourselves into it, or, rather, absorbing its excellence into the very core of our being.

STIGMATA

As an example of the direct -- not indirect -- effect of the imagination in impressing the body in a certain way, let us take the undoubted facts of what are called "stigmata" -- marks of the Cross, or bloody spots on various parts of the body, as if nails had been driven into the flesh. The sceptical eighteenth century treated them with derision as myths, and Voltaire found the pious Catholic stories excellent fun; whilst the scientific nineteenth century, up till very lately, adduced most elaborate arguments to show that these "miracles," like the rest, were impossible. The Church regarded them as "supernatural." Both parties were equally far from the truth. Stigmata were neither impossible nor supernatural. On the one hand, they were not impossible, inasmuch as they actually took place; on the other hand, they were not supernatural, inasmuch as they are within the domain of cause and effect. They are merely the "signs" -- the Greek word, semeion being much more suggestive of the true explanation than the Latin word miraculum -- of the power of a concentrated imaginationm sustained by a will fixed upon one idea. The circulation of the blood is under the control of the nervous system; wherever there is a blood-vessel there is a nerve controlling it. Now, the medium of communication between mind and body is the nervous system. Mental emotion at once affects the nervous system, which, in its turn, affects the circulatory system.

A nun, let us say, has her imagination powerfully impressed with the "signs of the Passion." She is devout, and her will is fixed. The whole mind is, in consequence, bent upon one object -- contemplation of the image of the Cross. As this image becomes more and more vivid in her mental sphere, so is the nervous system impressed, and consequently the circulatory system, so that eventually there will appear in actual blood the signs of what had existed in imagination long before. If the morbid idea is overwhelmingly strong, its effect is instantaneous, as has happened in well-authenticated instances of persons dying under the delusion of their being put to death.

CURES BY IMAGINATION

JUST AS A MORBID IDEA WILL EVENTUALLY BRING ABOUT A MORBID STATE OF BODY. SO A HEALTHY IDEA WILL BRING ABOUT A HEALTHY STATE OF BODY.

The indispensable condition is that the imagination be powerfully impressed and the will firmly fixed.

A person trying an experiment, and endeavouring to make believe that such a thing is possible, will of course fail, just as he will fail if he tries to show the effect of mental emotion on the heart by pretending to be afraid. Immediately, however, he feels the emotion of terror, the heart shows the effect.

Paralysis, ague, nervous affections, etc., have been instantaneously cured by the imagination. In fact, it can safely be said that the force of the healthy imagination is even more powerful in healing, strengthening, and ennobling man than the diseased imagination is in weakening, debasing, and enthralling him in the bonds of pain, misery, and disease. In one sense the world of imagination is the only real world, the exterior world being so acted upon by the inner that it is to all intents and purposes a field for the play of imagination. The storm raging without is nothing if there is peace within, while exterior calm is unheeded if a storm is raging within.

It is in the power of man to be the sole autocrat in this interior realm. He may rule with absolute sway over the creations of his imagination. To the individual of unclouded reason and disciplined will alone does the imagination assign the promised land of splendid physical health and intellectual vigour.
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Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:24 am

CHAPTER 9: CONCENTRATION

IN everything the secret of strength and success is concentration. Given a nucleus of any kind round which force can be gathered, and a certain amount of success is ultimately assured. On the other hand, let force be scattered, with no central attraction, and there is the condition of weakness, The successful business man is he who devotes his whole attention to a particular branch of trade, and masters every detail connected with it. The Jack-of-all-trades, on the other hand, is certain to come to grief, because he dissipates his energy. The tremendous success of Napoleon was due to concentration. His battles were won by concentrating, an overwhelming superiority of force upon a particular angle of the enemy's lines, and annihilating all resistance. Some of the best known stories of great men are anecdotes showing their power of concentration. Pericles, the Athenian statesman, was only to be seen in the street that led to the market-place and the senate-house. Demosthenes spent several months in a cave in order to conquer an impediment of speech which prevented him from gaining the ears of his fellow-countrymen. When Newton was asked how he had been able to achieve his discoveries, he replied, "By always intending my mind."

THE TRUE INDIVIDUALISM

Every man is born with a certain gift or attribute which, if he only knows how to cultivate it, will enable him to do with ease what would be impossible of accomplishment by any other person not so endowed. There is infinite variety in the Universe. No two blades of grass are quite the same. No two faces are quite the same. No two characters are quite the same. Herein consists the wonderful charm pervading the whole of Nature. Infinite variety, but yet infinite simplicity. All things are ultimately resolved into unity. Reason sees the unity, whilst the understanding fixes attention upon the variety, and does justice to every part by itself. The individual encloses the universal within itself, but in a way which differentiates it from every other individual. Let the individual, then, cherish his individuality, and not merge himself in the general mass. Thus only will he develop his peculiar endowments with credit to himself and with benefit to others. There is not the slightest fear that "Altruism," or living for others, will suffer from the individualism here inculcated. Rather, it will gather new force from the true cultivation of Self. The Universe has been so skilfully constructed that it is impossible for the individual to get any good, properly speaking, for himself at the expense of others. It is the most fatal of all mistakes to suppose that you can cheat Nature by attempting to violate fundamental laws. In maintaining your own individuality and devoting to it the attention it deserves, you are not bound to trample upon the rights of others; just as in standing upon your own feet, you need not lean upon others -- nor let them lean on you. That is the true individualism.

From this standpoint the lives of many persons must be unhesitatingly condemned. They tell you they think too much of others and too little of themselves, and end by running down so low in the scale of vitality as to be a burden to their friends and a misery to themselves. In the present day, perhaps, when the rule is "everybody for himself and devil take the hindmost," it might seem totally unnecessary to warn that indiscriminate "living for others" is as much to be condemned from the point of view of health as "living for self." But then I am a confirmed optimist, and consider this the best of all possible worlds for the wise man and the worst for the fool.

Laying the stress I do upon the development of the individual, and the cultivation of the wonderful faculties latent in Self, I regard individual health as the pivot on which turn all other questions. I am far from preaching a doctrine of cake and cosseting, which is as much removed on the one side from real health as too much hard work is on the other. Strength can never be maintained by "coddling." Bearing, this in mind, I don't think it will be possible for anyone to misinterpret the importance of concentration for the maintenance of health.

I will consider the effect of concentration in two ways -- (1) Direct and (2) Indirect.

DIRECT

The individual is a nucleus of energy which is being continually expended in the performance of work necessary for the continuance of life. Its source of energy is not unlimited. On the contrary, it can be very easily exhausted to such an extent as to destroy life. Any prolonged drain of vitality, no matter whether caused by hard work or idle dissipation, is capable of depleting it of the energy necessary for its well-being. And, considering the happy-go-lucky method of living practised by the generality of men, it is matter of small wonder that they have by no means abundance of vitality. They go to this or that extreme without knowing, or even caring, whether it is prejudicial or not. In such cases THE HABITUAL PRACTICE OF CONCENTRATION by the following method will prove of enormous service in the recuperation of energy.

(a) For a certain time, say an hour every day, and as nearly as possible at the exact minute, lie down perfectly quiescent in mind and body. Let every muscle be relaxed and limp, and let the mind be calm and unruffled, all business cares and anxieties left aside.


Probably the first thought that strikes the reader is that such counsel is meant for Utopia. But let me assure him that it is thoroughly rational, and a thing that can be done by practice, which may prove very irksome at first, but will amply repay all efforts spent in carrying it out. Once this power of resting is gained, the individual is master of the host of nervous troubles which makes life a miserable business to a great many men and women of the present day. The effect is just the same as if you stop up the outlets of a pond which has run low.

(b) At meal-times acquire the habit of masticating every morsel thoroughly, and of thinking about nothing else but what you are doing.


The business man sits at the counter all the morning, bolts down a hurried lunch while worrying about his troubles, and has the audacity to complain of indigestion. Only a special miracle in his favour could keep him in health.

(c) When engaged in the morning toilet, concentrate your attention exclusively upon it.


The morning bath taken with deliberation, and thoroughly enjoyed, not hurried over as a disagreeable something to be got over as quickly as possible, will doubly enhance its value as a means of keeping in health; while, again, the operation of combing and brushing the hair can be made to contribute materially to the cure of headache and premature baldness.

Every person ought to make these habits of concentration a tower of refuge to which he can flee in time of trouble. The stronger these habits the surer the protection. Let no one run away with the idea that he has no time to carry out the above advice. Everyone has plenty of time if he knows how to use it. "To make time for yourself, begin by Order, Method, Discipline."

The power of every bath taken can be increased by Mental Concentration.

INDIRECT

The indirect effort of concentration -- as distinguished, for the sake of clearness, from what I have classed as the direct or immediate effect -- is the awakening in the individual of faculties which are latent in him, now, unless in exceptional cases, unheeded, unknown, and despised. But it will not always be so. The time will come when the spark within him, now faintly quivering, will blaze forth in splendour and illumine the darkness around him. "For the powers and the arts that it equally puzzles your reason to assign or deny to me," says Margrave in Lytton's romance, "A Strange Story," "I will say briefly but this: they come from faculties stored within myself, and doubtless conduce to my self-preservation -- faculties more or less, perhaps (so Van Helmont asserts), given to all men, though dormant in most; vivid and active in me, because self-preservation has been and yet is the strong master-passion or instinct; and because I have been taught how to use and direct such faculties by disciplined teachers. Enough for me to will what I wish and sink calmly into slumber, sure that the will would work somehow its way. But when I have willed to know what, when known, should shape my own courses, could see, without aid from your telescopes, all objects howsoever far. What wonder in that? Have you no learned puzzle-brained metaphysicians who tell you that space is but an idea, all this palpable universe an idea in the mind and no more?"

Is it any more astonishing that the mind should attain an extraordinary degree of power and light by intense concentration than that the blazing suns of the heavens, whose rays extend over an area of thousands of millions of miles, should have been formed by concentration from a vaporous, homogeneous mass? Yet the "nebular theory" leaves no doubt that such was the process of birth of the sun and all other bodies in space. "Many phenomena presented by our own planetary system lead to the conclusion," says Humboldt, "that planets have been solidified from a state of vapour, and that their internal heat owes its origin to the formative process of conglomerated matter. William Herschel was of opinion that the vapoury celestial matter which becomes luminous as it condenses, conglomerates into fixed stars."

Mental concentration is the door to the infinity of the inner world of mind. It reveals wonders not dreamt of by philosophy.
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Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:26 am

CHAPTER 10: MANNERS

VALUE OF REPOSE


THE connection between the present chapter and the preceding ones may not on first thoughts appear evident, but a little explanation of the subject-matter will render it perfectly clear. By "manners" is meant the outward carriage or deportment of the individual; therefore, from the point of view of the preservation of energy alone, without taking into consideration the question of fashion, it will be seen that they must involve a point of great importance. From the standpoint of health, then, manners can be divided into "bad" or "good," just as the individual does or does not waste vital force unnecessarily. Prima facie, "bad manners" consist in squandering the energy which should be devoted to doing necessary work; while by "good manners" should be meant such an outward behaviour as tends to husband force as much as possible. The best behaviour is the most useful, and, vice versa, the most useful behaviour is the best.

Let us apply this criterion to ordinary behaviour. Suppose we take half a dozen persons sitting down in a railway carriage. One is fidgeting with his stick, another is fingering his hat, another is biting his nails, another is whistling, another is keeping time with his feet, while the sixth is sitting still. Which of these shows the best behaviour? Unquestionably the person who is sitting still. Why? Because he is resting while the others are wasting energy to no purpose whatever. When the time for the performance of work arrives, the person who has been keeping himself in repose will find that he rises greatly refreshed, while the others, by keeping their muscles continually on the stretch, will have expended a certain amount of energy to no purpose. If people only knew the practical value of repose, they would spare no pains in cultivating it.

LARA

Byron's heroes exhibit perfect repose of manner. They don't waste force in blustering or empty talk, but when their prey comes before them they swoop down upon it swiftly and surely as the eagle. A very fine illustration is afforded in the poem of "Lara."

After many years of wandering in foreign climes, Lara returns once more to his native land, to live a life of peace after the stormy scenes he had gone through.

"He comes at last in sudden loneliness
And whence they know not, why, they need not guess,
Not much he loved long question of the past,
Nor told of wondrous wilds and deserts vast.
But what he had beheld he shunn'd to show,
As hardly worth a stranger's care to know.
If still more prying such inquiry grew,
His brow fell darker, and his words more few."


One evening, in the midst of a gay assembly, he is confronted with one who has known him abroad, and who now, in the presence of the guests, accuses him of the crimes he had committed. It was a critical moment. Lara had thought the past buried for ever. Well might the suddenness of the charge have thrown him completely off his guard.

"But Lara stirr'd not, chang'd not; the surprise
That sprung at first to his arrested eyes
Seem'd now subsided; neither sunk nor raised
Glanced his eye round; though still the stranger gazed.
With look collected, but with accent cold,
More mildly firm than petulantly bold,
He turn'd and met the inquisitorial tone."


The host interferes, and proposes a meeting between the disputants on the morrow. Sir Ezzelin agrees.

"What answers Lara? To its centre shrunk
His soul, in deep abstraction sudden sunk.
To-morrow! Ay, to-morrow! Further word
Than those repeated none from Lara heard.
Upon his brow no outward passion spoke,
From his large eye no flashing anger broke.
Yet there was something fix'd in that low tone,
Which show'd resolve, determined though unknown,
He seized his cloak -- his head he slightly bowed,
And passing Ezzelin, he left the crowd.
And, as he passed him, smiling met the frown
With which that chieftain's brow would bear him down.
It was nor smile of mirth, nor struggling pride,
That curbs to scorn the wrath it cannot hide.
But that of one, in his own heart secure
Of all that he would do, or could endure."


The above conveys a most important lesson in manners. A bad man may have far better manners than a good man; that is to say, he may know the art of husbanding vital force till he is ready to use it. The poet here presents a picture of "guilt grown old in desperate hardihood"; but Lara's behaviour is superb. He does not waste a particle of vital force in outward exhibition of flurry, or scorn, or bluster as ninety-nine out of a hundred would do in a similar predicament. He is suddenly and unexpectedly brought face to face with a terrific problem, which demands all his energy for silently thinking out. In the course of a few seconds he works out a complete plan of operation, which he executes on the first opportunity. The Byronic heroes -- Lara, Conrad, Manfred, the Giaour -- are men of few words and great action.

THE COMING RACE

Lytton, in his delineations of ideal men, is careful to point out the distinguishing features in their manners. Zanoni's "habitual mood with all who approached him was calm and gentle, almost to apathy. An angry word never passed his lips, an angry gleam never shot from his eyes"; but, all the same, his vengeance was terrible. In "The Coming Race" the Vril-ya maintain a perpetual calmness of outward demeanour, with the inborn consciousness of superior power. "My eyes opened upon a group of silent forms seated around me in the gravity and quietude of Orientals, the same Sphinx-like faces -- a race akin to man's, but infinitely stronger of form and grander of aspect, and inspiring the same unutterable feeling of dread. Yet each countenance was mild and tranquil, and even kindly in its expression. And, strangely enough, it seemed to me that, in this very calm and benignity consisted the secret of the dread which the countenances inspired. They seemed as void of the lines and shadows which care and sorrow and passion and sin leave upon the faces of men as are the faces of sculptured gods."

For the preservation of health at its very best, a quiet manner is indispensable. Hurry, bustle, and outward pompous show serve no purpose but wasting vital force.

THE LADY AND THE GENTLEMAN

If we turn from this view of manners to another standpoint -- the meaning of the word "gentleman" or "lady" -- we shall find that the very essence of "good manners" is habitual self-control on the one hand, and absence of pompous pretension on the other hand; that is to say, strict avoidance of undue expenditure of vital energy. Beauty rides on a lion.

In his essay, "On the Look of a Gentleman," Hazlitt hits the mark: "An habitual self- possession determines the appearance of a gentleman. He should have the complete command, not only over his countenance, but over his limbs and motions. He should discover in his air and manner a voluntary power over his whole body, which, with every inflexion of it, should be under the control of his will. It must be evident that he looks and does as he likes, without any restraint, confusion, or awkwardness. He is, in fact, master of his person, as the professor of any art or science is of a particular instrument: he directs it to what use he pleases and intends."

"The gentleman," said Emerson, "is a man of truth, lord of his own actions, and expressing that lordship in his behaviour, not in any manner dependent and servile, either on persons, or opinions, or possessions. I have seen manners that make a similar impression with personal beauty. But they must always show self-control. You shall not be facile, apologetic, or leaky, but king over your word, and every gesture and action shall indicate power at rest."

"You are never to forget yourself," exhorts Goethe, in describing a well-bred manner; "you are to keep a constant watch upon yourself and others; to forgive nothing that is faulty in your own conduct, in that of others neither to forgive too little nor too much. Nothing appears to touch you; nothing to agitate; you must never overhaste yourself; must ever keep yourself composed, retaining still an outward calmness, whatever storms may rage within."

I have shown that this is not merely a whim of fashion, but a dictate of reason, arising from the imperative necessity of not wasting any more vitality in outward show or appearance than is absolutely required.

Manners, of course, form a subject of unspeakable interest, and no attempt can be made here to exhaust the topic, my only object being to consider the question of manners as bearing upon individual health. Ordinary manners have only to be glanced at for a second to be unsparingly condemned as wasting vital force. People don't know how to keep still. They fidget about in an aimless way, as if they had too much vitality, and continually wanted to drain it.
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Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:27 am

CHAPTER 11: VRIL AND INDIVIDUAL INFLUENCE

IT was shown in Chapter 5 that there were many points in which the particular form of force known as Nerve-Energy differed from Electricity and Magnetism. It is, therefore, necessary for the scientific worker to employ a term that will convey to the mind a clear idea of this difference, in order to prevent the confusion and waste of time that would otherwise result.

The term "Personal Magnetism" has been rather extensively used within the last few years, but there are many objections to it, though from a popular standpoint it does fairly well. Reichenbach, coined the term Od or Odyle, but this does not, somehow or other, carry sufficient weight to render it an ideal word. Unquestionably the best term of all is that used, and so far as I know coined, by Lytton in "The Coming Race." It expresses, with precision, nerve-energy and will-force combined in the developed individual. The word itself suggests the very noblest and highest ideas connected with mankind. The Romans used the words "vir" and "virilis" in a very different sense from "homo." The latter signified a mere man pure and simple, while the former expressed a lofty conception of the genus homo. The word vir or vri has the same signification, more or less, in all the Aryan languages, e.g., in MacDonell's Sanskrit Dictionary, the following is given: --

Vi-rá, m. (vigorous: √ vi) man, esp. man of might, hero, champion, chief, leader.

Vir-yá, n. Manliness, valour, power, potency, efficiency, heroic deed, manly vigour.

Vra-tá, n. (willed, √ vri, perh. old p.p.) will, command, law, ordinance, dominion.

The term "vril," therefore, naturally signifies the height of dominion attained by cultivation of man's latent power, and, as such, is the best that could possibly have been devised.

While adoption of the term "vril" is sufficient to emphasise the distinction between Nerve-Energy and Electricity and Magnetism, still there are so many points in common between them that an acquaintance with the laws of Electricity and Magnetism will serve to explain many perplexing problems connected with the operation of Vril.

To take the familiar example of seemingly unaccountable "likes" and "dislikes." It has often happened in the experience of every person that a feeling of more or less violent attraction or repulsion springs up suddenly, and "without rhyme or reason," towards a stranger. There are various degrees of this feeling -- on the one hand, from hardly perceptible "liking," to the passionate love at first sight, that upsets as easily as a house of cards the deep-laid schemes of prudent mothers who have marriageable daughters to dispose of; and, on the other hand, from scarcely felt "dislike" to the utter loathing of another's presence. No reason can be given beyond the simple fact -- "I feel like that, and I can't help it."

When, however, the nature and properties of Nerve-Energy are understood, these phenomena cease to perplex, for they are perceived to be caused by the law of Polarity, which is shown in Nerve-Energy as well as in Magnetism and Electricity.

Reichenbach, in a series of beautiful experiments, incontrovertibly demonstrated that every man and woman is surrounded by an atmosphere or cloud, visible to sensitives as a luminous glow, generally of white or greyish colour. This atmosphere, or aura, acts in a similar manner to the "magnetic field" of a magnet -- that is, it manifests polarity, and exercises an attractive or repulsive influence on the auras of other individuals, in the majority of instances quite unconsciously, and sometimes even against the will of the individual. It is this aura which is the unknown cause of "love" and "hate," and the scientist of the future who makes a special study of "the lines of force" of Nerve-Energy will be able to predict to a nicety the kind of person Edwin or Angelina will fall violently in love with.

LUCK AND ILL-LUCK

It is this "aura," again, which is really the determining factor in luck and ill-luck, and explains why one person succeeds in life while another fails. The sphere of radiant Nerve-Energy is incessantly at work on surrounding Nature, attracting and repelling, according to its strength, winning esteem or rousing enmity. Just as magnets vary in strength, so individual auras differ enormously in power; and just as the strength of a magnet is measured by the magnetic force it exerts upon the other magnets, so the strength of an individual man or woman is measured by the force exercised by his or her aura upon other individuals. The inequality between man and man is enormous in the scale of natural power. Just as one magnet can lift a weight that another magnet cannot, so one man can do with ease what another would find absolutely impossible.

Emerson in his fine essay on "Character" treats the subject with marvellous insight. "Higher natures overpower lower ones by affecting them with a certain sleep. The faculties are locked up and offer no resistance. That is the universal law. When the high cannot bring up the low to itself, it benumbs it as man charms down the resistance of the lower animals.

They exert on each other a similar occult power. How often has the influence of a true master realised all the tales of magic; A river of command seemed to run down from his eyes into all those who beheld him, a torrent of strong sad light, like an Ohio or Danube, which pervaded them with his thoughts, and coloured all events with the. hue of his mind. 'What means did you employ?' was the question asked of the wife of Concini, in regard to her treatment of Mary of Medici; and the answer was, 'Only that influence which every strong mind has over a weak one.' This is a natural power, like light and heat, and all nature co-operates with it. The reason why we feel one man's presence and do not feel another's is as simple as gravity Truth is the summit of being; justice is the application of it to affairs. All individual natures stand in a scale, according to the purity of this element in them. The will of the pure runs down from them into other natures, as water runs down from a higher into a lower vessel. This natural force is no more to be withstood than any other natural force."

Whatever his detractors may say, it is impossible to deny that Napoleon Buonaparte towered above all his contemporaries in force pure and simple. His influence over people was prodigious. One lady, probably a first-rate sensitive, records that her impression on seeing him for the first time was as if he had an aureole round his head. His presence overwhelmed her. Napoleon's aura acted upon the men and women that came in contact with him precisely as a very strong magnet acts upon weaker ones. From the point of view of Nature, he ruled "by Divine right," for the "magnetic field" of his Nerve-Energy was overpowering. "The lesson he teaches," wrote Emerson, "is that which vigour always teaches -- that there is always room for it. To what heaps of cowardly doubts is not that man's life an answer!" Napoleon showed the all importance of the individual, and demonstrated in actual life the superiority of Mind and Nerve-Energy over brute force, stupidity, and tradition. This lesson is more than ever necessary in the twentieth century, for there is more demand and more scope for individual action and individual initiative. Ars Vivendism is not for the masses or the classes, but for individuals who draw their strength from within.

CAN NERVE-ENERGY BE STORED UP?

The individual being the centre of a field of radiant energy akin to Electricity and Magnetism, a very interesting question presents itself, whether this energy can be accumulated and stored up in a manner similar to the storage of Electric energy. Unfortunately Nerve-Energy cannot be stored up quite as easily as the electrician stores up electricity -- at all events, not till the individual gets thoroughly expert in the process. The individual has no visible tools to work with, no dynamo, and no storage battery, for he himself is the dynamo and the storage battery. Consequently, the beginner is apt to feel very much like treading on air until he understands the nature of the problem he is dealing with. After a little while he will get accustomed to the process, and realise that the magnificent ideals of Lytton's "Zanoni" and "The Coming Race" are actual possibilities in store for the developed individual. But I emphatically warn the student against the idea that books can supply all that is necessary. The path of development is not by any means as easy as is given out in some of the books of the present day. There are so many snares and pitfalls that it is far easier to go wrong than to go right. The very subtlety of the force that one is trying to master renders caution and skill and experienced guidance absolutely necessary. Those who maintain that books can supply the place of the living master display an utter ignorance of the elements of the Art they profess to give out. You might just as well expect to become a first-rate singer by poring over books on singing, without personal training under a competent master. Those who really know something about the intricacies of the Supreme Art and the Supreme Science, such as for example, the Rishis of ancient India, have warned that books are only to be used as a kind of commentary on the personal teaching of a master. In my own experience, I have repeatedly come across persons who, with the best intentions and the most ardent aspirations, had gone on a path that would have inevitably landed them in the lunatic asylum if they had persevered a few months longer on those lines. Remember always that the brain is a most delicate instrument, and must be treated as nicely as an electrician treats his instruments, otherwise it will get wrong; and then the last state is infinitely worse than the first. With these few words of salutary caution, I will now deal with the main principles of the accumulation of Nerve-Energy.

NERVE-ENERGY AND ELECTRICITY

Inasmuch as all the natural forces are modifications of One Force, a general analogy runs throughout the laws governing accumulation and dissipation. Thus a striking and valuable lesson in the accumulation of Nerve-Energy is derived from the laws of Electricity. The electrician knows that the distribution of electricity varies on differently shaped insulated conductors, e.g., on a sphere the density is uniform, on a pear-shaped conductor the density is greatest at the pointed end. As bodies become more and more pointed, the electricity becomes so great on the pointed end that it can no longer be retained, and discharge takes place. The action of points is such that it causes a continual loss of electricity. If you, therefore, want to keep it from escaping, you must avoid points on conductors as much as possible. And as there is always a tendency of accumulated force of any kind to leak off into the surrounding air and ether, through the action of the Law of Equilibrium, a knowledge of the best method of circumventing this tendency is of great importance in the application of force in a practical manner. The reason why electricity leaks off at points is that the tension or stress is so great there that it overpowers the restraining force, while in a rounded sphere it is so evenly distributed that there is little or no tension.

Applying this law to the distribution and discharge of Nerve-Energy, we find precisely identical results. On a rounded sphere Nerve-Energy is evenly distributed and has little tendency to escape, but on uneven surfaces and at points the stress is great, and it is discharged. The "points of escape" of Nerve-Energy are different from the "points of escape" of Electricity, and the alarmed reader need not incontinently eschew all use of pins, needles, knives, and forks, and things of the kind, for fear Nerve-Energy may leak off unnecessarily. The "points of escape" are slightly different, and, I am afraid, will not be discarded as easily as the electrician avoids points on his conductors. However, Knowledge is Power, or, at all events, the first step to Power, and once the mind knows the points of escape of Nerve-Energy it will gradually and slowly avoid them.

According to Ohm's Law conductivity is in inverse proportion to heat. Electricity is conducted better through a cold medium than through a warm medium. Cold chemical rays are the best conductors of electricity, as the strange observation has been made that the radio telegraph functions better at night than it does during a day with bright sunshine. Through experiments I have arrived at the point where I can assert the following law, which I am publishing for the first time here: "Cool chemical ultraviolet (or equivalent) rays correspond to a thick wire conductor with electricity flowing through it in its behavior and function. The reverse can be said of ultrared (or equivalent) warm rays. All laws valid for a wire with electricity flowing through it are also valid for the rays. Interruption or gain of a ray induces currents in a neighboring, parallel ray." On the basis of this law it will be possible in the future to build dynamos by which everything which is today done by electromagnetic motors will be replaced by cool (fluid air) ultraviolet rays. Metals do not conduct electricity better because they are metals, but rather because they are consistently cooler than the environment. They distinguish themselves from other objects optically due to their metallic brightness, but if some other body could be cooled off and surrounded with a conductive rays, or otherwise illuminated, it too would become as conductive as a metal. Conversely if we remove its characteristic brightness from the metal and heat it, it will loose its conductive capacity entirely, or partially. Accordingly the actual conductors are the rays! Between heavenly bodies it is known that extremely enormous forces (gravitation) are at work. The mediator and carrier of this can only be radiation of some kind. Only in this way can it be explained that the material throughout all of space consists of the same elements as Earth, which has been clarified for us in an entirely certain manner by spectral analysis. Electrical sensory organs are primarily found to be developed among entities which live in the dark. Deep-sea fish, bats, clairvoyant Frisians in foggy country, the saurians with the electrical central eye in an equally dim, misty world, the wise Nibelung-dwarves have a strange and conspicuous connection to the results of the most recent natural scientific research. Origines' de princ. VIII says that cold is emitted from the Devil and Job XXXVII.9 states the same thing for the mazarot (musrussu). Apollonius (hist. mir. XXIV) says there is a tribe among the Celts that sees better at night than they do by day. Heimdallr-Iring, who was born on Atlantis -- "where the sun submerges" -- sees at a distance of a hundred leagues. Oracles are delivered in caves and in the dark. Counsel comes to the wise at night. Electricity is "revelation" and "enthusiasm" (inspiration). What we laboriously and indirectly see with the scientific eye was seen by the ancients using another kind of sight. Because of this they have an amazing knowledge of pre-history. The divine electricity transferred it into them! The gods were not only living electrical receiving stations, however, they were also electrical power -- and broadcasting stations. Electrical fish still exist, which is well-known. Strange deep-sea fish even have electric organs of illumination. Now we have to ask where these animals got their power from. Dinosaurs, which are especially to be taken into account here, are conspicuous for their apparently quite useless armor plates and spines. Obviously they served as electrical induction antennae and surfaces -- another purpose cannot be found and nature creates nothing without a purpose. The wings of the issuri could also easily have served to generate electrical power in a way very similar to a Wimhurst induction-machine. If my hypothesis is correct, then the location of such electrical power should also be discernible. The accumulator must have required a fairly large space. It is notable that dinosaurs had a large swelling in the spinal cord in the haunch area -- and this has to be accounted for in some way. -- Very serious investigators have recently proven the existence of a kind of radiation that is emitted from human beings (N-rays). Even magnetic forces are supposed to be active. Job V.7 expressly speaks of "lightning-men." The Devil descends like a bolt of lightning. The cherubim defend the Tree of life with blazing holts of lightning. (Gen. III.24), that is noble humanity against the udumu (Adamite)-giants.

-- Theozoology, or the Science of the Sodomite Apelings and the Divine Electron, by Dr. Jorg Lanz von Liebenfels


Meditation over the chapter on "Manners" is the first step forward. The reason why Ideals, such as Zanoni, etc., are always pictured by the novelist as calm, serene, and unruffled by the cares and sorrows of ordinary mortals is simple. They comply with the law of accumulation of Nerve-Energy, and consequently they are truthfully portrayed as masters of themselves and their surroundings, whereas the ordinary man and woman is the victim and the slave.

The best comment on the above is silence.

NERVE-ENERGY AND MAGNETISM

Just as a valuable lesson in the storage of Nerve-Energy is derived from Electricity, so we can derive an equally valuable lesson from Magnetism.

The most feasible theory of magnetism, perhaps, is that in all magnetic substances, each molecule has a current of Electricity circulating round it. Before Magnetisation the current moves irregularly; after Magnetisation, regularly in one direction. So that the group of molecules constituting the magnet would present one even and harmonious motion. There are degrees of perfection in magnetisation. The perfect magnet has only two poles; the imperfect magnet may have several intermediate poles in addition to the two principal ones, caused by irregular magnetisation. A piece of steel thus magnetised would really consist of several little magnets, with reversed polarities which would prevent its being one strong magnet, for its force would be irregular -- one part counteracting the action of the other, and neutralising the possibility of united action of all the molecules.

In the same way, the ordinary man has many intermediate poles in the sphere of his Nerve-Energy, one part pulling this way, another that, another notable to pull at all, or dragging back another, till the collective force is frittered away in vain, haphazard, and irregular endeavour. This irregular action is in itself extremely fatiguing, so that force is all but exhausted long before it has an opportunity of doing its work in the external world. The developed individual is the perfect magnet, attracting or repelling, calmly, steadily, harmoniously, and irresistibly, within the sphere of his influence, and to the extent of his power. The attainment of definite polarity in the sphere of Nerve-Energy is of unspeakable importance in daily life. On the one side will be perfect Intuition, and on the other perfect Action. In actual life, it is very seldom we come across the two. When we do, it is an absolute certainty that the individual rises to eminence. Napoleon used to calculate with mathematical precision the various movements of his campaigns. He had drawn up the plan of operations for the Italian war two years before he had the opportunity to put it into practice. The Mathematical Theory of the Calculation of Probabilities becomes a fascinating study when applied to the practical affairs of individual, social, and political life. The indispensable condition is a Trance-like state of mind, in which the ordinary emotions of fear, anxiety, prejudice, and other disturbing influences cause not the slightest ripple in the reflecting mirror; the Will, or Positive Pole, must not interfere at all in the working out of the Calculation, unless it is dispassionately inserted as a factor in the predicted result. The Will comes in when the plan has been calmly matured. This constant, calm, and unruffled state of Nerve-Energy, along with the habitual Practice of Calculation, will eventually develop the lucent sight of Intuition or Clairvoyance.

RULES FOR DEVELOPING VRIL

1. Avoid leakage of Nerve-Energy, and cultivate a calm and serene state of mind.

2. Pay attention to all the laws of health outlined in the preceding chapters.

3. Be of a firm and steadfast determination. The basis of everything is Steadfastness of Will. On this point it is necessary to observe that steadfastness of body is a very different thing from steadfastness of mind. The wise men of India thousands of years ago recognised this principle of Steadfastness, as applied to the mind and will. But unfortunately it degenerated, in the hands of ignorant followers of Hatha Yoga, to a stupid and utterly ridiculous practice -- that of standing on one leg, or holding up an arm for months and years, in order to gain the required Steadfastness. They only succeeded in becoming freaks and curiosities of Nature. Unfortunately, much of the advice given in modern books is copied, from the stupidities of the old treatises, and the reader is led to suppose that marvellous and speedy results can be obtained in a week by staring at oneself in a glass, or looking the wall out of countenance, etc.

4. Do not argue or talk with people whose only delight in life is to do both. Check sternly this tendency, both in yourself and others.

5. Whatever you are saying or doing, go straight to the point, and leave it when it is done.

6. The sun is the great source of energy on the physical plane. Therefore have as much of the direct rays of the sun as you can -- of course, modifying it according to the season of the year.

7. The moon has a more intimate connection with magnetic attraction than the sun. The moon is magnetic, while the sun is electric. Walk much in the moonlight, especially in the second quarter and at the full, but remember that the moon is dangerous under certain conditions. The idea that people are affected by the moon is quite correct. Reichenbach, in one of his experiments, proves this very clearly. He desired to find out the influence of the moon's rays upon a sensitive person who was in bed in a room looking towards the north, out of the direct moonshine. He placed one end of an iron wire one-twelfth of an inch thick and about 100 feet long, in the hand of the sensitive person, and attached the other end to a large copperplate on which the moon was shining. "The effect of the moon," he says, "was described by the patient as of a very violent and mixed kind, so that her accounts of it did not evince her usual clearness. But a point which did not occur in the sunshine, and manifested itself as peculiar to the moon, was a distinct kind of attraction toward the wire through the whole arm, so that she felt induced to follow along the wire with her hand. She ran her finger slowly along the wire, when she felt the attraction and would have been inclined, if not in bed, to trace it out along its whole length. We meet here with something similar to that strange attraction which we have observed in the magnet for cataleptic persons, and from which little doubt remains that it is the irresistible attraction which so powerfully seizes somnambulists, and which, therefore, being conductible, may be conveyed by metals. The patient regarded it as really magnetic, only she said that this attraction was much stronger than that of the magnet."

The influence of the moon on the earth is strikingly shown in the tides of the sea, and in innumerable other ways, belief in which is often regarded as popular superstition, but in reality is the result of thousands of years of observation.

The sun is the father, and the moon is the mother, the preserver of Nerve -Energy.

8. Drink occasionally a tumbler of water exposed to the direct sunlight or moonlight for about ten minutes. By this means the peculiar power of either is carried along with the water to the blood.
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Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:29 am

CHAPTER 12: SYMBOLOGY OF THE PERFECT MAN

THE practical value of symbols is great when the Imagination has been trained and vivified according to the principles laid down in the third volume of the Ars Vivendi series.

The difference between the visionary and the practical man is not that the former lives in the world of ideas and the latter in the world of facts, but that the latter works out his ideas in a workmanlike manner, while the former is so embarrassed with the profusion around him that he does not know which way to turn, and ends by folding his hands, and doing nothing at all. To make an idea a working power in the world, you must have it in the tips of your fingers, carry it with you wherever you go. Treated in this fashion, ideas will soon show the stuff they are made of, and reveal their kingly sway.

Symbols are a convenient method of holding and using ideas. The simpler and more familiar they are the better.

After years of meditation I have succeeded in grouping under seven simple symbols the various ingredients of the Developed Man and The Coming Race of Mankind -- the kind referred to by Shakespeare:

"The elements
So mix'd in him, that Nature might stand up
And say to all the world 'This was a man!'"


The "Mixing of the Elements" is not an easy task, but the student can take comfort from the reflection that nothing worth talking about is easy, and can only be attained by Work, and Skill, by Knowing and Doing. Only the mere outlines of the Symbols are given here. The "practical mixing" is the greatest of all the Arts and Sciences, and requires the most skilful guidance.

The precocious schoolboy knows that the days of the week are named after the various "gods" of the ancient world. Thus "Sunday" is the day of the Sun God, Monday the day of the Moon Goddess, etc.

Without entering into the question whether these terms really correspond to qualities in the man, I take them as they stand, and use them as the chemist treats a chemical compound when he proceeds to analyse the elements it comprises.

Image
SUNDAY, OR DAY OF THE SUN

This is the complete or perfect man -- the goal of Evolution. In him the elements are harmoniously blended, with neither too much nor too little of this or that quality. In him, therefore, the roots of evil have been finally eradicated; for Evil is an unbalanced state of the elements. The six days of the week comprise the elements which it is the aim of Wisdom to mix together in due proportion. The sign + means excessive; - defective.

Image
MONDAY, OR DAY OF THE MOON

Under this is grouped everything relating to the Occult and Mysterious, Belief in a future life, Spiritualism, Theosophy, Hermetic Philosophy, and Kindred Subjects.

+ The individual becomes a mere visionary or religious fanatic.

- The individual considers all these subjects, "superstition" or "rubbish."

Image
TUESDAY, THE DAY OF MARS (FRENCH, MARDI)

The element of Courage, Individual Will.

+ Argumentative, contentious, and never happy unless fighting somebody or something.

- Timid and cowardly, letting "I dare not," wait on "I would."

Image
WEDNESDAY, THE DAY OF MERCURY (FRENCH, MERCREDI)

The element of Mind, pure and simple. Penetrating into the core of everything. Equal to any undertaking, good or bad.

+ The sharper, the thief, the rogue, the swindler.

- Simple and credulous, "soft."

Image
THURSDAY, THE DAY OF JUPITER (FRENCH, JEUDI)

Everything relating to money and property, prosperity, and the accumulation of wealth.

+ Mind has but one idea -- Money. Life is only a race for gold.

- Careless in the management of money. "A fool and his money are soon parted."

Image
FRIDAY, THE DAY OF VENUS (FRENCH, VENDREDI)

Manners. The Gentleman or Lady. Politeness, Etiquette, Courteous Behaviour. You and I.

+ The dandy, the fop, the man about town, the tailor's dummy.

- "The rough diamond," utterly regardless of personal appearance and of manners.

Image
SATURDAY, THE DAY OF SATURN

The Student, the Man of Science.

+ Eager to sacrifice life on the altar of Knowledge.

- Knowing little of, and caring less for, anything in the shape of Science.
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Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:31 am

CHAPTER 13: AN INTERNATIONAL PROBLEM.

THE QUESTION OF TUBERCULOSIS.

FIRST PRINCIPLES


IN his essay on Charles Dickens, Bagehot makes the comprehensive remark that "there is nothing less like the great lawyer acquainted with broad principles and applying them with distinct deduction, than the attorney's clerk who catches at small points like a dog biting at flies."

That applies not only to the great lawyer but to the great thinker in any department of life, the great statesman, the great warrior, the great scientist, the great artist, the great philosopher, the great organiser, and, last but not least, the great doctor.

Follow closely the career of any eminent man, and you will discover some guiding principle or principles, and a more or less distinct application of this guiding principle or principles to the subject-matter in hand, whether that subject-matter be philosophy, politics, law, war, or anything else. Without a guiding principle to start with, and a steadfast application of this guiding principle, the mind always catches at small points like a dog biting at flies. Shakespeare describes the same thing in "a snapper-up of unconsidered trifles." Readers of the Bible are familiar with the denunciation of the Scribes and Pharisees for their scrupulous observance of the small things of the law of spirituality -- the paying tithe of mint, and anise, and cummin, while leaving out of account the things that really matter in human development.

Put briefly, petty details are not worth very much in anything without the animating principle, idea, or spirit on which they depend for their existence. When the principle is mastered, small things fall into their proper place as parts of a whole; but when the principle is not understood small things run riot, and assume a position quite out of place in the general scheme.

Now, just as in law there are more attorney's clerks than great lawyers, so in the domain of Health there are more medical practitioners than great healers. Medical practice has been wonderfully busy in catching at small points, and making such a fuss about them that the principle of health or wholeness has been entirely lost sight of. A good many members of the medical profession have spoken out pretty freely on this subject, and it is interesting to note that by far the most damaging criticism of the practice of medicine has been written by doctors themselves.

You have merely to cast an eye upon the present type of man, woman and child to see how far off we are from a high standard of health either of body or soul. Something is wanting, and that something must be supplied if the human race is to advance on the path of evolution. Mere conflict of personal or professional opinion is valueless unless that opinion is based upon real knowledge as well as a calm and disinterested survey of the present position. When we are dealing with universal principles in their practical application to human life, no quarter should be asked or given. A line must be drawn between what is true and what is false, between what is right and what is wrong. In human development we must select right ideas and discard wrong ones, without pity, without mercy, with our eyes immovably fixed upon the goal: Real Health or Holiness of the human being as an individual unit. We must be absolutely relentless in eliminating from our consciousness all ideas that hinder us from reaching this goal. The gardener who wants to grow good fruit must throw away bad seed.

Ars Vivendi expounds the science of vitality and the art of living in the full sense of Life -- comprising man as a unit of body, mind, and spirit. It refuses to treat man, on the one hand, as a soul which has to be "saved" for the next world, and on the other hand as a body which has to be "cured" in this. It deals with the problem of vitality from a higher standpoint than the ordinary, showing that the three dominant factors are, in technical language, generation, conservation and potential. It revolutionises and reconstructs present methods, furnishing the key to increase of human force and development of the human form to a higher type. It introduces into human evolution a new principle -- discovery of the respiratory use of the cranial sinuses, which will enable a loftier type of humanity than has ever yet appeared on this earth to grow upon the stem of the Tree of Life as naturally as the inferior types of the past. It is but a question of the knowledge and direction for human use of the hidden forces that have been slumbering in the bosom of the Unknown.

"For Nature, unexhausted, still
Is now profuse of good and ill.
Strength is gigantic, valour high,
And wisdom soars beyond the sky.
And Beauty has such matchless beam
As lights not oft a lovers dream."


(Readers of Sir Walter Scott will pardon the liberty taken with the tenses.)

In this chapter we are dealing with only one aspect of vitality -- the problem of Tuberculosis or Consumption, which is now an international question. While medical treatment of Tuberculosis has been as shifting as the sands, the Ars Vivendi doctrine has stood firm as the rock, for it is based upon an impregnable principle.

The problem is dealt with more fully in "New Light on Consumption," and it is not necessary to cover the same ground again, beyond stating succinctly the great fundamental principle that the real cause of Tuberculosis is inability to get the normal quantity of air, and that the real cure consists in a larger quantity of air being taken in day by day. Failing this, no cure can possibly take place. Given this, and a cure can reasonably be expected under ordinary circumstances. The Ars Vivendi processes are all designed to assist the patient to get a larger quantity of air in the normal manner without strain or effort.

We shall now witness, in the first place, the tragic results of failure on the part of the medical profession to understand this great principle; and, in the second place, the undoubted success of this principle in practical application when intelligently carried out under expert guidance, whether in a sanatorium or in the patient's own home.

WANT OF GUIDING PRINCIPLE

About twenty-five years ago the hopes of humanity were raised to fever heat with the news that a micro-organism, the actual cause of consumption in the human being, had been discovered, and that the cure of this dread malady was now a certainty by means of a serum. Month after month the hope of a "cure" was dangled before the victims of the white plague, until disappointment and despair took the place of buoyant expectation. The vaunted serum was heralded with a fanfare of trumpets that resounded throughout the whole earth, but the resounding echo died away in silence and even shame.

About a dozen new sera and vaccines have been boomed since then with more or less ephemeral success in catching the Yellow Press, which finds profit in proclaiming a new "cure" for Consumption. The most impudent hoax was that of a few years ago, when a prominent London daily ushered in a new "Turtle Serum," if I remember rightly, which had cured hundreds of cases in Germany straight off the reel. The whole affair was nothing but a stunt.

The extraordinary thing is the ignorance or forgetfulness of the public. In spite of the past, even in 1920 a new serum or vaccine was brought forward in exactly the same style as its predecessors, and met with exactly the same fate. Why? Because, from the very nature of things, it is ignorance of the cause which makes us talk of evading and shirking the effect. That the bacillus flourishes in the consumptive subject nobody denies. The point of practical importance is to understand why it attacks one person and leaves his neighbour alone. Of two workmen in the same factory, one will develop tuberculosis, and the other will not. To argue that the bacillus is the cause and the sole cause is illogical.

Before we can understand the real cause, we must go back to fundamental principles. Before we can tackle successfully the treatment of Consumption we must grasp the actual facts of vitality as they are taught by observation of Nature. What is the difference between a strong man and a weakling? When you learn to read the signs you can pick out at a glance the child or adult who is on the verge of Consumption, even before diagnosis reveals any trace of lung mischief. There is insufficient intake of air with each inspiration, consequently insufficient oxygenation of the tissues. Nature can only make two and two to equal four. Vitality of a high type can be attained only by a high rate of metabolism -- that is, chemical action in the organism. Nature cannot be cheated. It is only ignorance and stupidity on our part which attempt to cheat. Consumption is merely the inevitable effect of a simple and direct cause affecting the actual organism which is "consumptive" that is, wasting away through lack of sufficient air.

Remedy this in the only possible way, by enlarging the capacity of taking air, and you will cure the wasting away. Fail to do this, and the dreams of a new serum to "cure" Consumption are dreams and nothing more. The Ministry of Health has the power of instituting research on new lines, and of carrying out original experiments for the benefit of the public. It is for the general public to insist that this be effected without delay. If this had been done in the past, the race would by now have reached a higher level of health, and Consumption would not have remained the scourge it is to-day in every part of the earth.

When the National Insurance Bill was introduced the most rosy prospects were held out by the Government. Not only was ninepence promised for fourpence, but the victim of Consumption was guaranteed a sort of first-class hotel in which to luxuriate for a few months and return to the bosom of his family a new man. What actually happened? Nothing at all, beyond increased burden on the taxpayer. From all parts have come heartrending stories of bitter disappointment at the failure of sanatorium treatment to stop the ravages of Tuberculosis. When the Government spends public money for a certain purpose, it is in duty bound to see that the public gets the utmost value for this expenditure. The only way in which this consummation can be achieved so far as the treatment and cure of Tuberculosis are concerned, is to open the door widely to all new ideas and methods and to consider them dispassionately in the public interest.

THE ROCKEFELLER FOUNDATION

In its report for 1919, the Rockefeller Foundation describes the work done in France in connection with Tuberculosis. The intentions are excellent but the results are not encouraging. "The control of yellow fever, malaria, or hookworm is a relatively simple undertaking compared with the attempt to arrest and prevent the insidious and well-nigh universal ravages of Tuberculosis.

Only in France has the International Health Board undertaken to aid in combating the white plague against which so many vigorous agencies, public and private, are enlisted. A campaign begun there in the summer of 1917 aimed at the following definite objects, etc."

When we read of "standard demonstrations of systematic control methods," the training of public health nurses, clinicians, lecturers, and organisers," and "the educating of the public in the causes, treatment and prevention of tuberculosis," we look forward to great results. But in vain. Out of the mountains in labour not one solitary mouse emerges! As a triumphant example of the "educational devices" and "the series of articles syndicated through the newspapers" we are told that profound remarks were made by two children, one of 6 and the other of 7: "Aunt Clotilde, if you bring home cakes, don't buy those which are outside. You know that the Tuberculosis microbes are walking around on them."

When the report frankly states that the "control of yellow fever, malaria or hookworm is a relatively simple undertaking compared with Tuberculosis," the natural inference is that the story of the precocious wisdom of the two French children, as the result of the educational propaganda of the Rockefeller Foundation, is a standing record of "something attempted, something done." Without a guiding principle, however, life is a mere wandering round and round in a maze in which you come back to your starting point. You talk bravely of a goal, of a straight line to this goal, ignorant of the fact that wandering round and round makes you unable to keep to a straight line. So it has been in the treatment of Consumption. Ever since Koch discovered the bacillus this wandering round and round has been going on, both in and out of the medical profession. First, everyone pinned his faith on killing the microbes by a kind of stewing them in their own juice, and when that did not answer, the cry was started "open air, open air." It never struck the medical mind that it was not much use putting a corpse in the open air and expecting it to recover. The next phase was "open air is quite all right, but something more is wanted, a serum or vaccine." When this in its turn is found of no use, we reach the point from which we started. If the Rockefeller Foundation spent its millions like water in teaching all the children of the world not to eat cakes on the outside, it would not save a single child or adult from dying of Consumption, for Consumption is the definite effect of a definite cause, inability to breathe normally a sufficient quantity of air. It is astonishing how simple a principle may be, and how difficult it is for the average intelligence, professional or not, to see it. If there are a hundred and one ways of doing a thing, and only one right way, the human mind can be relied upon to exhaust the hundred before finding the right one. It shows a kind of instinct, one might almost say intuition, in missing the point.

THE "TIMES" ON MEDICAL TREATMENT

That sanatorium treatment, as at present carried on, was bound to end in disappointment has over and over again been predicted both in the Ars Vivendi books and in the author's letters to the press. The reasons were plainly set forth, showing that the promises held out to the victim of Tuberculosis in connection with National Insurance could not possibly be fulfilled, because the fundamental principles of the Open Air Treatment were not sufficiently understood by the doctors in charge of sanatoria. The statesman was entirely in the hands of the expert, who on his own confession was no master of his art. Public disappointment grew in volume and intensity, until sanatorium treatment for Consumption was seriously discredited. The Times spoke out boldly and trenchantly: -- July 13th, 1920, it had a prominent headline: --

Tuberculosis Danger in London. Neither Prevention nor Cure. The state of matters revealed is most disquieting and leads one to the idea that this disease is at present entirely beyond control. So that, on this basis, there would be 90,000 cases of tubercular disease in London at the present time. This figure has varied little during the last eight years -- perhaps it has slightly increased. Even among early London cases treated 'residentially,' that is, in sanatoria, some 54 per cent were dead at the end of four years in the case of the Council's patients, and some 30 percent, in the case of Insurance Committee's cases. Of those not dead, it is merely known that they were 'alive.' Manifestly, our campaign against tuberculosis has broken down badly, and our treatment is of small avail. We are neither preventing nor curing; and yet vast sums are being spent each year on this effort."

Again: "But it becomes clear that work upon tuberculosis must go farther and must in addition discover new methods. The position at present is far from satisfactory, and even sanatorium treatment begun early is no certain cure. We need, if possible, to approach the whole matter from a new angle."

Again: "The New Health Campaign. A Revolution in Medicine. The student of contemporary medicine must have perceived that a revolution is taking place in the whole attitude towards the prevention and cure of disease. Ideas are changing; new points of view are becoming important. A few will gape if taken into a laboratory or an X-ray room, or shown that recondite instrument, the electro-cardiograph. Thinking people know better. They recognise that progress is not assured when instruments are multiplied. If told that medical science is too complex now to be understood except by the very elect, they reply, 'So much the worse for medical science.' Nor are they more deeply impressed when priests of a different order talk pompously of the 'relation of doctor and patient,' as if that relationship were not founded, like any other relationship, on principles of common sense and common judgment. Here, then, is the revolution. The ill-informed medical thinker calls for more laboratories, more grants for research in the narrow sense of the word -- more specialism, more highly technical education. He will make the medicine of the future a matter of chemistry and bacteriology. The more careful mind recognises that while all this is good enough so far as it goes, it does not go far enough. You are leaving life out of such a calculation. Disease is not an entity, it is an expression of life. Thus the most recent demand is for a wide policy in which the 'doctor' shall play his part. That part is to fortify the human organism to resist disease, to detect the earliest signs of disease, or even of tendency to disease, and to act upon these signs so that disease never begins, or begins only to end at once. Happily the Ministry of Health has declared for the wide view. Disease is 'one and indivisible.' A sound health policy must know no persons or classes or types."


This is most excellent, and is in truth waving the red flag of medical revolution in brave style. But even the most ardent revolutionist must settle down to work. He cannot go on for ever talking and shouting. He has to face the facts of existence. The Times editorials show the need for reform, but the writer has stopped short of actual constructive work. It is not enough to show that sanatorium methods have failed to stop the ravages of Tuberculosis. This is negative criticism preparatory to reconstruction.

THE LONDON CONGRESS OF 1920

International Congresses have been held from time to time to discuss the problem of Tuberculosis with no results of any practical value. Each member bravely airs his pet theories, and generally manages to smuggle in something about tuberculin, serum, vaccine, etc., to help the open air, or makes a pathetic appeal to the medical profession to compel the public to do something, if not exactly what the Rockefeller Foundation advised little children of France to do when buying cakes, at all events to stop spitting. I think the climax of impotence was actually reached in the International Congress of London in 1920. It proudly claimed to represent the orthodox medical world of civilisation and its utterances were the last word on Tuberculosis. The gist of the proceedings was given in the Times, with three headlines which, by a stroke of genius, summarised the Congress with succinctness and precision. The headlines were bold in letter and in spirit, and were as follows: -- "Tuberculosis Congress. Ignorance of Doctors. Call for State Aid."

That is a perfectly fair description of the Congress. The only point on which the Congress was unanimous was in passing the resolution: -- "Whereas the world's death rate from Tuberculosis is still very large, etc. ... the International Union against Tuberculosis, assembled in London with representatives from forty nations, urge all Governments to vote large sums of money to promote and foster preventive measures against Tuberculosis." On every other point the Congress was divided hopelessly. One member struck a high, a very high note, by insisting that the medical profession knew perfectly well how Tuberculosis could be prevented, but they were morally lax in not insisting that it should be done. Another thought that the ordinary medical man knew little more than the general public, and his misleading teachings were much worse than none at all. Another suggested that the teaching of Tuberculosis by a special method should be made compulsory in all schools of medicine. Another thought that children could be saved if injections of Koch's original tuberculin were given and continued in increasing doses for months. Another said that sanatorium treatment was still the central point of the battle, but only twenty-five per cent of their sanatoria patients were cured and seventy-five per cent died in them or soon after they left. Another said that, if judged by a certain test, more than eighty per cent of the world's inhabitants were tuberculous and from ninety to ninety-five per cent of the urban population. The obvious method of preventing Tuberculosis "was to shut up all the carriers of tubercle bacilli." But as this was rather a large order, the speaker did not see how it could be done. He consoled the Congress with a masterly picture of the ideal State in which "a measured dose of harmless but effective tuberculous vaccine would be administered to everyone soon after birth and repeated if and when necessary."

When you boil down all the sayings of the Congress, you cannot improve upon the Times headlines: "Tuberculosis Congress. Ignorance of Doctors. Call for State Aid."

PROFESSOR WASSERMANN'S PRONOUNCEMENT

In dealing with a problem of such importance to the human race as Tuberculosis, it is necessary to be absolutely ruthless in destroying wrong ideas, especially if those ideas are put forward by a certain section which claims to speak with authority to their less enlightened fellow-men. It is for this reason that I deal at some length with the London Congress in order to expose the hopeless confusion of opinion that prevailed. To prove my case still further, in fact to demolish once for all any possibility of hope in the direction of a vaccine or serum, I will ask the reader to ponder well over the following.

Granting freely that there were eminent names in the Congress, nobody would seriously claim that any member had attained the reputation and prestige of Professor Wassermann, a real savant of world-wide fame. However much one may disagree with him on certain matters, one cannot refuse to regard him as an authority far higher than any member of the London Congress. Now compare the suggestion that in the "ideal State a measured dose of harmless but effective Tuberculous vaccine would be administered to everyone soon after birth and repeated if and when necessary" with the pronouncement of Wassermann as given in the Times, May 21st, 1920: --

GERMAN SAVANTS ON TUBERCULOSIS.

(From our own Correspondent.)

"Berlin, May 20.

"The question of immunity was discussed yesterday at the German tuberculosis congress held at Bad Elster by Professor Isaac von Wassermann and by Dr. Neufeld, rector of the Robert Koch Institute. Both announced that they have come to the conclusion that there is no immunity against tuberculosis in the sense in which it is understood in regard to smallpox, measles, and some other infectious complaints. They stated that in their conclusions: --

"'We must entirely abandon the hope of protection or precaution, against tuberculosis by tuberculin or by injecting tuberculosis bacilli. In all cases of immunity such as diphtheria and smallpox we have only done what nature does. Against these nature created Prophylactics but did not do so in the case of tuberculosis. Therefore it is no good searching for new tuberculin. On the other hand, we might very well hope that some chemical substance would be discovered that would attack the tuberculosis bacilli.'"


In the face of such a conclusion as that, the babble about tuberculin or vaccine in the treatment of Tuberculosis is not worth wasting time to discuss. Those "remedies" are dead and gone, and should be buried deep enough to prevent medical folly from digging them up again.

Before giving cases in illustration of the true theory of the treatment of Tuberculosis in any part of the world without removal from one country or climate to another, I will deal briefly with the idea of some "chemical substance to attack the Tuberculosis bacilli."

This is not at all required, for Nature has already provided against deleterious action of the bacilli in healthy blood.

A little learning is a dangerous thing. A smattering of chemistry suggested that it was necessary to deluge the stomach with medicine to convert the acid state of the blood, which carries with it low resistance to disease, into the alkaline state of health and high resistance. This idea was due to ignorance of the chemistry of the organism. There is only one way of converting diseased into healthy blood, and that is by burning off the hydrogen ions (waste matter) by a larger supply of oxygen in order to make hydroxyl ions preponderate. If your blood is sufficiently oxygenated, in other words, if you breathe well as a daily habit, Nature safeguards you against Consumption. If your blood is not sufficiently oxygenated, in other words, if you breathe badly as a daily habit, nothing, not all the international congresses that have ever been, or ever will be held in any quarter of the globe, will stop your vitality from deteriorating to the level of Tuberculosis. That is the plain reason why some of the wealthiest and highest placed men, women, and children of the earth, who could command every advantage in the way of medical attendance, have died, and are dying, of Consumption.

THE TRUE PRINCIPLE OF TREATMENT

Having shown the folly as well as the failure of what may be termed the "attorney's clerk's" treatment of Tuberculosis, I will proceed to give an illustration of the efficacy of the true theory of the cause and cure of this disease, in the history of two cases which may be regarded as typical. The extracts are from letters in my possession, and give a plain, unvarnished account of their progress from lesson to lesson. The first case is given fairly fully, in order to familiarise the reader with the general scheme of treatment. The second case is equally, if not more, remarkable, inasmuch as I never saw him personally, directing him entirely by correspondence. The first case had the advantage of about half a dozen personal treatments, which were of immense assistance both directly in clearing the nasal passages of congestion, and indirectly in mental stimulation. The second case shows the wonderful possibility of home treatment entirely apart from residence at a sanatorium. It will open up a new chapter in the history of Tuberculosis, for it will give confidence and hope to any sufferer in any part of the world. This case shows that the sanatorium can be dispensed with in actual treatment, though in advanced stages of the disease, of course, the sanatorium will play its part. But the cry for more and yet more sanatoria as the only hope in Tuberculosis is die to ignorance, and as it invariably means prodigal expenditure of public money, the overburdened tax-payer must call a halt.

CASE I.

-- Sanatorium.

"May 1st, 1920.

"DEAR SIR, -- I have been so interested in and impressed by your books, that I want if possible to put theory into practice. [1] I suffer from consumption. I most emphatically believe your contention that health is threefold -- spiritual, mental, and physical. I believe also in working for health, and want, if possible, to put your theories to the very best practical use. I am an ex-Army man with a pension. I am willing to give anything for health.

"I am aged 31 years last month. Have suffered from colds in head and chest from a child, at intervals. Joined the Irish Guards, 1907. Scarlet Fever, April, 1908. Generally had good health until September, 1914. Badly constipated on retreat from Mons, followed by slight dysentery in September. Wounded November 6th, 1914. Good health till December, 1915, when I contracted a severe cold and cough. Cough stuck to me. Have less now than at any time since. Very bad fit of depression, lasting several months, beginning of 1917. Came back from France second time, April, 1916. In England until March 31st, 1918. Slightly wounded April 30th, 1918. Contracted Flu at Havre, June, 1918. Returned to England July 10th. Haemorrhage July 18th. Admitted to hospital next day. Temporary recovery until end of August. Three severe haemorrhages in a week. Sent to __ Sanatorium, September 16th. Left on March 5th, 1919, very little benefited. Then to __. Another haemorrhage, March 14th. Slight recovery. Admitted __ Hospital, April 19th; some improvement. At home, from June 10th to 24th, when I was admitted here. I was coughing badly, 5 ozs. sputum daily. T.B. in sputum. No cough, and very little sputum now. Shortly after coming here I realised that I had my part to play, and that I must work for health. I realise what a stupendous task lies ahead, but I desire health and all-round fitness, and want to get well enough to go back into the Army. I want health as never before. My weaknesses have been lack of decision. Too easy going, and cannot concentrate. It seems hopeless, but I have come so far when groping in comparative darkness, and hope for a lot better results when my efforts are properly directed, as I sincerely hope and feel that you can direct them. At present I suffer from constipation. Have a daily apenent. Left eye blind; gone gradually. Can give no reason. Nose at time stops, generally once or twice daily. Nervous, and easily excited. Have much improved in this respect during last six or eight months. No bleeding from lungs during last year. I hope to remain in the sanatorium for some time, as its conditions are excellent, and have congenial light occupation."

"-- Sanatorium.

"May 18th, 1920.

"DEAR SIR, -- In accordance with your instructions I am writing to report work done and progress. I have conscientiously carried out the breathing exercises as taught, at 6 a.m., 12 noon, and 6 p.m. I have no startling improvement to report. At the beginning I found it difficult to concentrate on drawing the breath upwards, and also in keeping account of the number of breaths taken. There is a marked improvement in both. My right nostril stops occasionally, but less yesterday and to-day. I find both the breathing and manipulation pleasant and interesting to practise. After losing one pound in weight each week for four weeks, I gained a half-pound last week. I feel very well indeed, and my lungs seem to crave for air. The more I practise breathing the more I want to. Can hold myself up better."

"May 28th, 1920.

I contracted a slight cold in the head at the end of last week, and my nostrils still stop now and then, first one and then the other. However, I am breathing through the nose better than for years, so I hope to get them properly clear very soon. Briefly, the points of improvement are: Breathing through nose easier and better, Concentration better, less tendency to mope, sleeping better. The heavy weather during the past four days has not affected me nearly so much as the other patients."

"June 10th, 1920.

"I am beginning to realise how much a strong, calm mind means, and my determination to keep on seems to grow daily. I am carrying out the exercises faithfully. Results are: less tendency to depressing, worrying thoughts, and a firmer and more equable outlook. Nostrils not quite clear, but congestion very slight indeed since last Tuesday. Am holding myself better when walking. Constipation so much improved that I have not had any medicine for a fortnight. I have practised the walking exercises in the way you demonstrated; and, as this chapter claims, it gives a feeling of lightness and elasticity which ordinary breathing and walking could never ad. I can now understand why gymnastic exercises so often fail to achieve the results expected. My only regret is that I did not hear of you ten years ago. As regrets are of no avail, I turn that around and say, I thank God I heard of Ars Vivendi when I did."

"August 3rd, 1920.

"I will endeavour to convey to you my honest impression of Ars Vivendi. I have been greatly struck by its downright common sense, both in theory and practice. I have been under treatment for consumption for over two years, and have been treated by more than half a dozen doctors. It is interesting to compare medical treatment with Ars Vivendi.

"On main principles -- that is, fresh air, rest, good food and suitable environment -- all doctors agree. On other points, and on anticipation of results, they differ to a very great degree. One is guided by the patient's pulse, another by temperature, another by both together, another by gain or loss of weight, another by the state of the lungs, while a few take the all-round condition and judge by that. Some medical men tell us 'Consumption can be cured,' others 'No! We must not say cured; we can arrest it, but it is liable to return if the patient is overwrought or underfed.' Again, one doctor will advise gentle deep breathing, while another will tell his patients not to attempt deep breathing on any account. Again, one will impress upon the patient the paramount importance of self-control and moderation; while another passes it over as if the patient was condemned to death already, and consequently may as well make the best of his time. The result is that only about one patient in a hundred believes in a cure. Improvement made in a Sanatorium is in the majority of cases only temporary. Treatment seems a waste of time and money, except that it prolongs life to a certain extent. Over and over again have I heard sufferers exclaim, when torn by coughing or gasping for breath, 'Why is not something done for me?'

"Ars Vivendi compares very favourably with medicine. It believes in a 'cure,' not merely patching up. It accepts all that is best in medical treatment of Consumption. Doctors say 'medicine is useless.' Ars Vivendi agrees. Doctors say fresh air, good food, rest, proper environment, absence of worry and excitement are absolutely essential. Again Ars Vivendi agrees. But it goes further, and here is where it surpasses and outdistances the doctors. It instructs and enables the patient to breathe, thereby giving him or her a new power to absorb the all- important oxygen. It does not supersede or seek to supersede medical science. It accepts and completes medical science, and in so doing forges a weapon which I honestly believe, if given a fair trial, will amply justify your expectations. It gives the patient something definite to do, and in this way helps to drive away worry, doubt, and fear.

"During the past three months I have greatly benefited from the practice of Ars Vivendi. My nerve is steadier than for years back. My breathing is better. I feel better and I am better. I am not fool enough to imagine that I am now cured and can straightway dispense with further treatment; but, with patient endeavour, I have no fear of not becoming cured and as strong as ever."

"September 16th, 1920.

"Since seeing you I have steadily and consistently carried out the exercises. I find old enemies, such as inclination to 'give up,' irritability, and occasional depression, returning now and then. I also get some attacks of mind-wandering and self- consciousness. All of these I look upon as enemies to be sternly repressed. I am certainly feeling more self-confident. Where once I said 'I can't,' I now say 'I will.' My memory is also much better. For various reasons, I want to get to twelve months from now, and am I going to concentrate on getting perfectly fit by then, and also getting fit to take up employment there. Physically I am feeling much better. My weight is about the same. I have very seldom any desire to be idle; don't feel in any way unduly tired. Doctor gave me a medical examination yesterday, and was well pleased with my progress. He says I have now the least physical signs of the disease of any patient here. The constipation is much improved. I have a motion of the bowels daily, and much easier; only about four doses of medicine since first seeing you. Previously I had aperients regularly for nearly two years. I am well satisfied with my progress."

"October 19th, 1920.

"I was waiting until I got settled down. Taken all round, I am feeling very well indeed. My nostrils scarcely ever stop; and the discharge, which was troublesome at first, has almost entirely ceased. I am feeling more self-contained and sure of myself, and am determined to make a success of my training. No cough, expectoration, etc. Am doing gardening pro tem. Cabinet-making as soon as the workshops are ready."

"October 23rd, 1921.

"I continue to keep on steadily with the exercises, and in spite of the changeable weather I am feeling very well, and keeping on with my work. My day is fully occupied from 7 a.m. till 9 p.m. I find the time all too short. I have been giving part of my spare time to drawing and part to learning the flute for several months, and I am making steady progress. If anyone had suggested two years ago that I should learn a trade and have the cheek to take up music as well I should have thought that person mad. Yet I feel confident that by sticking to it I will in time become proficient. The idea of starting an experimental colony for Tuberculosis is a very good one. You would have to be possessed of the wisdom of Solomon and the patience of Job. So much, to my mind, depends upon creating the right atmosphere to start with, and being able to classify your patients. They would fall naturally into two groups -- the triers and the non-triers. Anyone who grumbled and worried would either have to be discharged as intractable or else given special extra attention. The first thing when a patient was admitted would be to see that he or she felt that the institution was one where happiness, peace, and hope reigned supreme. These three taken together would spell Positivity in its best sense. Your assistants, nurses, attendants, whatever you like to call them, would have to be highly trained and efficient, as well as sympathetic, kind, and able to understand human nature. Common sense, combined with hard work and a real enthusiasm, and a wish to help on the part of your staff, and intelligent obedience on the part of the pupil patients, ought to go a very long way towards success."

CASE 2.

__, Lancashire.

"October 22nd, 1920.

"DEAR SIR, -- My age is 31; height 5 feet 4 inches, and occupation iron-turner. Developed consumption about a year ago. I was sent to the T.B. doctor of __, and after a time I was admitted to an open-air sanatorium for four months. I still cough and spit first thing in the morning and slightly during the day. I have an ordinary diet, also one quart of milk per day allowed by the authorities."

"November 8th, 1920.

"I have followed your instructions during the last fortnight and am breathing much easier through the nose."

"November 24th, 1920.

"I am following your further instructions, and am deriving benefit from them. I am now breathing through my nose almost all of the time, whereas previously I had been compelled to use the mouth for many years."

"January 5th, 1921.

"I think your system is beginning to make its effect felt, as I feel decidedly happier and more content at my work now."

"January 29th, 1921.

"I have improved in the following ways since commencing the course. I breathe better and easier and through the nostrils. I am feeling much happier and stronger and am more content at my work. I have experienced better walking at times, feeling more 'pulled together,' better carriage, a better feeling round the hips, legs, and ankles (only occasionally yet). I don't feel the need for sleep (or lying down at any rate) after my meals."

"February 18th, 1921.

"I have to attend the local T.B. doctor every three months, and on my last visit (last week) he gave me a very good report, saying I had mended very much."

"March 16th, 1921.

"I find myself clearer-headed and better for the practice. My condition of body I should call very good. Weight steadily increasing, now 11 st. 2-1/2 lbs. (with clothes on), feeling less fatigue, more able to 'carry on' and do a hard day's work every day. My breathing is easier, and I do a lot less spitting."

"April 4th, 1921.

"My health continues to be first-rate. No loss of weight, and I eat and sleep well. I get through a hard day's work and enjoy a good 5 miles' walk without any signs of fatigue. I am more self-confident now than ever, and looking forward to the next lesson."

"May 12th, 1921.

"I have followed your instructions and improved my concentration. I am sure I am on the right track, and gain fresh interest every day. I will try to give my honest opinion of Ars Vivendi for Tuberculosis. I might say it is 12 months ago I came out of a sanatorium, feeling fairly fit and in a fair condition, weight 10 st. 9 lbs. But after a short time back at home and at work, I began to cough and have sleepless nights. I was certainly going back, and thought of giving up work. But coming across your books, I decided to take up your Correspondence Course, with this result. I became convinced I had found the secret of success, had less periods of that downhearted feeling, and looked upon life as worth living. I did not know what it was to breathe through the nose, but can now walk miles with mouth closed. I want more and more air every time I go out. I am feeling myself again. Saw the Tuberculosis doctor yesterday. He reports no active signs of Tuberculosis. Weight now 11 st. 5-1/2 lbs. Am looking forward to the future with every confidence."


_______________

Notes:

1. I have read seven of your books, including "New Light on Consumption."
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Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:34 am

Part 1 of 2

CHAPTER 14: A NEW SPIRIT

1. THEORY

NEW DOCTRINE


SOLOMON declared in a mood of despondency that there was nothing new under the sun. In one sense this is correct, for we are continually confronted with old and forgotten knowledge put forward in a new guise. But in another sense the remark will not bear investigation, inasmuch as the onward march of evolution is constantly presenting new aspects of the unveiling or revelation of Truth.

This applies to the function of the cranial sinuses or air-chambers, and the part played by them in respiration. Their existence was known to the modern anatomist, and perhaps to some of the wise men of old who seem to have acquired some inkling of their value in connection with fantastic ideas about "occultism," and perhaps "levitation" of the body. The schoolboy game of holding the breath and trying to rise from the ground with very slight support is probably an interesting remnant of tradition or folk-lore. Teachers of singing, again, occasionally refer to the cranial sinuses as "resonators."

Granting, then, in a strictly limited sense, Solomon's contention that there is nothing new under the sun, it is safe to assert that nothing whatever like the Ars Vivendi doctrine of the significance of the cranial sinuses, and of the proper method of using them in breathing has ever been put forward before at any time in history in any part of the world. It constitutes an original discovery which, when comprehensively understood and practically mastered, will be acknowledged as the most important ever made so far as purely human evolution is concerned, for it is the master key to physical growth as well as mental development.

It explains many perplexing problems that have occupied the philosopher, the philologist, and the theologian. Is it by accident or design that the terms "spirit" and "breath" are synonymous? It may be objected that the term "spirit" as used in theology conveys quite a different conception from the term "breath." Superficially that may be so, because very few think deeply enough to see what is beneath the surface. When the subject is thoroughly investigated, especially in the light of the new doctrine now introduced, the connection between "spirit" and "breath" will reveal itself as inherent in the very nature of existence. Without "spirit," no "breath"; without "breath," no "spirit." Both terms convey the motive power of the Universe, absolutely as well as relatively. As we proceed with the elucidation of the new doctrine the necessary connection between the two terms will become clear.

The preacher of a new doctrine, especially in religion, emphasises the necessity of "faith," and as a general rule sums up what the neophyte has got to "believe" before he is admitted within the pale. So far as the new doctrine presented in this chapter is concerned, the reader can take comfort from the assurance that not only is "faith" not demanded, but it is rejected as of no value at all in the practical application of the principle. If you cannot breathe in the Ars Vivendi way, belief will not help you one iota; you have to understand first what it is all about, and then to carry out the directions with as much care and assiduity as you can muster. It is the "doing," not "believing," which matters. It does away with Scribes and Pharisees of all kinds who delight in repetition of long words and high-sounding phrases. It produces its effect entirely apart from any "faith" or "profession of faith." Not only does it do that, but it will do more: it will smash, break up, and pulverise all "beliefs" which are opposed to the development of humanity, for it lets in the resistless tide of evolution which sweeps away children's sand castles and leaves no trace of their existence.

That is the reason why I can afford to dispense with "belief" on the part of the beginner. Of course, if you are afraid of improving, that is to say, if you are so deeply immersed in darkness that you love darkness rather than light, falsehood rather than truth, disease rather than health, you will refuse to try the new breath and to welcome the new spirit. But that is not owing to lack of "faith" but deficiency of understanding, due to a definite physical cause-obstruction of the passages leading to the cranial sinuses. The essential conditions being wanting, flourishing life either of mind or body is out of the question. Nature cannot do the impossible.

THE CRANIAL SINUSES

The first reference to the cranial sinuses as an immensely important factor in the function of respiration was made by me in a letter published in the Schoolmaster, December, 1916, in reference to the question of adenoids and their treatment without surgical operation.

I had been studying as well as teaching the science of breathing for years before I realised the actual significance of the cranial air-chambers in respiration and the immense part they played in human evolution. I had read most of the books published on breathing, especially the textbooks of Physiology containing chapters devoted to respiration. In not a single one had I ever come across a passage bearing upon the importance of the cranial sinuses. And -- perhaps a feature more curious than the silence of the text-books -- in not a single piece of poetry or a romance in which wonderful visions are portrayed is there to be found any reference to the potentiality of the cranial sinuses. The reader meets with ideally beautiful women, majestic super-men, but no hint is dropped as to the process of their evolution.

A NEW SPIRIT

The explanation is that there lay hidden a wonderful secret of Nature which is capable of accomplishing all that poet or romancer has imagined, but had not been fully revealed to poet, prophet, seer, scientist, or saint, though it might occasionally have been stumbled upon by chance and seen "as in a glass darkly." This is the first time that the complete theory of the significance of the cranial sinuses has been set out, accompanied by irrefutable demonstration of the part they play in the growth of man from the animal to the divine.

ANATOMY OF THE CRANIAL SINUSES

Without the solid ground of science to stand upon it is futile to build a superstructure of philosophical speculation. The reader's close attention is therefore directed to the following extracts from Gray's "Anatomy."

"Some confusion is occasioned by the name 'sinuses' having been given to two perfectly different kinds of spaces connected with the skull. The 'sinuses' in the interior of the cranium which produce the grooves on the inner surface of the bones are venous channels along which the blood runs in the passage back from the brain, while the sinuses external to the cranial cavity (the frontal, sphenoidal, ethmoidal, and maxillary) are hollow spaces in the bones themselves, which communicate with the nostrils and contain air.

"In front of the ethmoidal notch, on either side of the nasal spine, are the openings of the frontal sinuses. These are two irregular cavities, which extend upwards and outwards, a variable distance between the two tables of the skull, and are separated from one another by a thin, bony septum. In the child they are generally absent, and they become gradually developed as age advances. They are lined by mucous membrane and communicate with the nose by the infundibulum.

"The sphenoid bone is situated at the anterior part of the base of the skull, articulating with all the other cranial bones, which it binds firmly and solidly together. The anterior surface presents in the middle line a vertical ridge of bone, the ethmoidal crest, which articulates in front with the perpendicular plate of the ethmoid, forming part of the septum of the nose. On either side of it are irregular openings into the sphenoidal cells or sinuses. These are two large, irregular cavities, hollowed out of the interior of the body of the sphenoid bone, and separated from one another by a more or less complete perpendicular bony septum. Occasionally they extend into the basilar process of the occipital nearly as far as the foramen magnum. These sinuses do not exist in children, but they increase in size as age advances. They are partially closed in front and below by two thin, curved plates of bone, the sphenoidal turbinated bones, leaving a round opening at their upper parts, by which they communicate with the upper and back part of the nose, and occasionally with the posterior ethmoidal cells or sinuses.

"The ethmoid is an exceedingly light, spongy bone situated at the anterior part of the base of the cranium, between the two orbits, at the root of the nose, and contributing to form each of these cavities. It is by a large orifice at the upper and front part of the middle meatus that the anterior ethmoidal cells, and through them the frontal sinuses, communicate with the nose by means of a funnel-shaped canal, the infundibulum.

"The nasal fossae are two large, irregular cavities, situated on either side of the middle line of the face, extending from the base of the cranium to the roof of the mouth, and separated from each other by a thin, vertical septum. Each nasal fossa communicates with four sinuses, the frontal above, the sphenoidal behind, and the maxillary and ethmoidal on the outer wall. Each fossa also communicates with four cavities; with the orbit of the lachrymal groove, with the mouth by the anterior palatine canal, with the cranium by the olfactory foramina, and with the spheno-maxillary fossa by the spheno-palative foramen."


For the practical purposes of Ars Vivendi breathing, all that is really required to understand is that in addition to going down to the chest, the air also goes up to the region of the forehead. The frontal sinuses are roughly marked by the eyebrows; the sphenoidal (perhaps the most important) are just behind the eyes; the others are located at the root and sides of the nose.

These little cavities are small in size compared with the chest, and the volume of tidal air going in and out of them is insignificant compared with the volume going in and out of the lungs; but they contain the essence of the life of the whole system, and they regulate and control the development of the human being physically, mentally and morally.

II: PRACTICAL APPLICATION

Evolution proceeds in accordance with natural laws, and human evolution must conform to the inexorable laws which govern production of vital energy. Just as it is impossible to get good results from an imperfect machine, so it is futile to expect a high type of mental and physical energy from an organism stunted and hampered by arrested development. The nation is now beginning to realise the paramount importance of promoting human energy as the foundation of national welfare and the first national asset. Sickness is not only costly, but prejudicial to the individual and the community -- a fact which at last has been recognised by the State in expenditure of public money on national health education, and treatment of Consumption. This opens up an entirely new chapter in national history, for the expenditure of public money demands that the very best results be obtained at the least possible cost to the taxpayer. It can be easily shown that more can be done in a shorter time than is possible with the methods at present prevailing in sanatoria, hospitals, and schools.

BOY SCOUTS EXPERIMENT

For this purpose an experiment of a novel kind was carried out on a class of Boy Scouts, as recorded in the Trail (official organ of the London Scout Council), November, 1918.

"Mr. Arthur Lovell has been applying his principles on scientific breathing to a party of Holborn Scouts. The boys, selected quite promiscuously by Mr. E. Draper, Secretary of the Holborn Association, were first of all examined under the supervision of two War Office representatives on July 26th, and on October 24th a further examination revealed an increase in the chest measurements varying from 3/4 of an inch to 2-1/2 inches. The general appearance and alertness of the boys were also much improved. It is, unfortunately, the fact that consumption in its numerous phases is the scourge of our country, and Mr. Lovell's argument is that just as we can be taught to use our limbs properly, so we can be instructed in the scientific manipulation of our lungs. Let any Scoutmaster observe the breathing of his boys, and he will be astonished to find how many are wheezy, stuffy, and spasmodic in the intake of air. What Mr. Lovell does is to remind us that Nature has provided a correct method of breathing, which, if it becomes habitual, will minimise, and even eliminate altogether, the risks of lung trouble.

"The original idea in requesting the War Office to examine a class of Boy Scouts was to prove what could be effected by a New Principle -- Breathing combined with Poise of Body -- in a very short time -- two or three weeks -- in developing the physique of youth and adult, and rapidly increasing vital energy. A cursory glance at the rising generation of to-day unmistakably reveals decidedly poor physique, a fact amply borne out by the preliminary physical examination of the Scouts by the War Office experts on July 26th. A most minute and painstaking examination was made, 1-1/2 hours being devoted to 12 boys. Out of this searching test the startling fact emerged that 5 out of the 12 had curvature of the spine, while the sixth was a very poor specimen. This means that practically 50 per cent of ordinary lads to-day, and the same remark will apply to girls, are far below the standard of vigorous life. In a few years a large proportion of these young people will be consumptives. It is not necessary to point out what this implies to the State as a whole, from an economic and industrial standpoint. The question of Tuberculosis is a national problem.

"The sole object of the experiment was to show in a practical manner that, apart from accidental or temporary considerations, the main and decisive factor in vigour and weakness has been entirely overlooked in the vain efforts to deal with effects, and not with causes. This decisive factor was clearly brought out in the Boy Scout experiment, though the conditions as to the boys' attendances and supervision were quite unfavourable. The two worst cases, as recorded in the first examination, gained in health, general appearance and chest measurement with remarkable rapidity and ease. This could be accounted for only on the principle underlying the experiment, for no attempt at supervision of diet and mode of living was possible."


EDUCATION OF CHILDREN

All thinking men and women are keenly alive to the need of a high standard of education. Good ideas and valuable suggestions, to say nothing of the various "systems," are put forward from time to time.

But the decisive factor is ignored.

Let us take, for example, a class of a dozen or more children. Teach them exactly the same thing, in the same way, by the same teacher. Great differences will be noticed in many ways, such as alertness, ability to concentrate attention on the lesson, and quickness of apprehension. One is unmistakably sharp, another unmistakably dull, while another is plodding and persevering. Of course the educationist will give the ready explanation of variations of heredity as well as environment, which is quite correct so far as it goes. But it does not cover the whole ground by a very long way. It is not necessary to point to adenoids as the efficient cause of dullness, for a child may not have adenoids and yet be very far from being mentally sharp.

There is another and a much more subtle factor interfering with the brain action of the dull child. In the anatomical description of the sinuses, it will be noticed that they do not exist in the child to the same extent as in the adult, for they develop steadily year by year, beginning to be marked about the tenth to the twelfth year. Making full allowance for the injurious effect of adenoids upon the dull or backward child, the principal factor is the inability of the sinuses to open out in the normal manner, as they were intended by Nature to do in normal growth of body and mind. Just as one child does not thrive physically through lack of sufficient air in the body as a whole, so another child does not thrive mentally through lack of sufficient air in the cranial sinuses as they open out in normal growth.

In education, therefore -- and the attention of educationists throughout the world is earnestly drawn to this cardinal point -- the first, the indispensable requisite is to ensure to the child the physical chance of vigorous growth. The "breath of life" may be a commonplace, but none the less it is a very real -- the most real -- thing for body and mind, for it affects hour by hour, minute by minute, the growth of the child through the chemical action going on in the system without intermission. Mental sharpness or dullness depends upon whether the air passages leading to the sinuses are free or blocked. The signs are written with absolute clearness upon the root of the nose. An expert in these signs could pick out at the first glance the child who is slow to learn or likely to suffer from eye, throat, and chest troubles.

A pupil of mine, a teacher in one of the London public elementary schools, was requested to make -- from this standpoint -- notes on a certain number of selected cases in his class. The results proved the theory conclusively.

When this has been demonstrated on a large scale, as could be done under the auspices of the Ministry of Health or the Board of Education, it will facilitate immensely the work of the educational expert in his own domain of bringing out or unfolding the brain capacity of the scholars. To treat children as budding angels who instinctively follow the good and eschew the bad, both in ideas and in morals, as seems to be the aim of a certain type of educationist, is a dangerous practice which will produce disastrous consequences in after life. In fact, a child with contracted and blocked sinuses cannot possibly grow up healthy in mind or sound in body. Knowledge of this principle is the corner-stone of all education.

ADENOIDS

Closely connected with the subject of the cranial sinuses is the vexed question of the treatment and cure of adenoids and enlarged tonsils in children.

The actual percentage of children suffering from adenoids is difficult to ascertain correctly, but there is no doubt that it is high. All authorities, educational and medical, are agreed that the presence of adenoid swellings in a child prevents full benefit being derived from education. Surgical operations for the removal of adenoids may be necessary in very advanced stages, but though they afford relief for a short time, they cannot be regarded as satisfactory for many reasons, chief of which is an inveterate tendency to grow again, necessitating obviously a second and perhaps a third operation before the child reaches the age of 13 or 14 years. Clearly, therefore, if a reliable method was elaborated of preventing adenoid swellings and enlarged tonsils, an immense boon would be conferred upon the rising generation. If the hygienic training and breathing exercises now carried out in the schools could effectively safeguard the child against these two affections which affect its welfare very seriously, well and good. But, as a matter of fact, they do not. Hence operations for removal of adenoids and enlarged tonsils have become prevalent, and parents have been compelled by the educational authorities to have their children operated upon whether they like it or not. The Society for the Prevention of Cruelty to Children has even gone to the length of charging parents with cruelty if they refuse to allow their children to undergo a surgical operation for removal of adenoids. This is a decided interference with the elementary rights of parents, but a good deal can be said on both sides.

The matter at issue is very simple. If a parent objects to a surgical operation, can he get rid of adenoids and enlarged tonsils in a reasonable time by other means? My opinion, based upon an extensive experience, is that so-called breathing exercises carried out in the usual manner in schools will not guarantee a child against adenoid swellings and enlarged tonsils. I have seen children who had been undergoing "breathing exercises" regularly at school suffer both from adenoids and enlarged tonsils. The London County Council introduced "breathing exercises" into their schools some years ago, and yet surgical operations for adenoids are now fairly frequent. The same story is told more or less in all countries, so that it may be taken as proved that ordinary breathing exercises, however well-intentioned, will not prevent the swelling of adenoid tissue in children.

The Ars Vivendi method of dealing with adenoids will be explained in the following pages under the heading "Ars Vivendi Processes," which consist of two entirely separate parts -- manipulation of the root of the nose to relieve congestion of the mucous membrane of the nasal passage leading to the cranial sinuses, and exact instruction how the breathing is to be done. The idea that a child breathes naturally of its own accord is pure fallacy. The very fact that it is liable to have adenoid swellings and enlarged tonsils shows that something is wrong. Before giving actual cases of more or less immediate relief in the case of pronounced adenoids in children, followed by a complete cure, not in months, but in days, and generally in the course of two or three treatments, I will quote from the letter of a medical man received at the end of the year 1921.

"Your treatment is indeed a revolution in dealing with nasal and throat troubles. I have for long been up against the health authorities here with regard to Tonsils and Adenoids. There is a craze at the present moment for removing tonsils, etc. The chief offender is the local clinic under the Ministry of Health. Mothers have brought their children to me, together with the notice from the school clinic that their child's tonsils and adenoids require operative treatment. In the majority of these cases it would be hard to find 'tonsils.' In some cases my certificate has been accepted that I did not consider operative measures necessary. I can do quite a lot in getting tonsils and adenoids to subside. That is, of course, when they are not too bad or are causing serious physical damage. I do not find the ordinary breathing does all I wish for it in the case of children. You have evidently evolved a method far superior to any yet known. In utilising the cranial sinuses, is it possible to direct the breathing upwards by mental effort? I do hope the Ministry of Health will listen to your views and treatment of consumption. The medical profession to my mind is not advancing, it is doing too much 'specialising.' It is dealing with each little portion of the body and failing to recognise that disease is one, and that many so-called diseases are but a manifestation of disharmony of the whole."


The following cases show what can be done -- not to prevent adenoid tissue swelling in children, which is a much more simple matter, but actually to cure them in the natural manner without surgical operation or cauterising of any kind. It would be impossible to put the efficacy of Ars Vivendi treatment to a more severe test.

CASE I. -- A little girl of seven, daughter of a naval officer, had been under medical treatment by a West-End physician for the previous twelve months for adenoids. Instead of improving under the special diet and breathing exercises that had been prescribed and strictly adhered to by the parents, both of whom were opposed to a surgical operation, the adenoids became more and more pronounced until deafness supervened in addition to the well-known facial symptoms of pronounced adenoids. After the doctor had been forced to acknowledge the utter failure of his own treatment, he recommended another specialist, this time a lady nose and throat authority, who brought matters to a crisis by a peculiar treatment of her own which consisted in putting some powder or other up the nostrils to bring on a fit of sneezing. This treatment was productive of decided results. It made the child sneeze so violently that she nearly sneezed her life away, but had no effect whatever on the adenoids or the deafness. The child absolutely refused to go on with the treatment compared to which the complaint itself was but a trifle. The mother was now determined to have an operation at once, but the father begged her to take the child to see me, as the very last semblance of hope. He had undergone an operation for adenoids himself when a boy, with by no means encouraging results. The mother consented with extreme reluctance, and told me with great frankness that she did not believe at all in the treatment I proposed, and she had only come at her husband's request. "I am really ashamed to take the child out," she added, "for she is now so bad that she can't breathe without her mouth wide open, and within the last few weeks she has grown so deaf that she can't hear a word without shouting at her. Several people have asked me why I don't let her have an operation. I think I shall make arrangements this afternoon."

At the time this little girl was brought to me, I had not succeeded in putting the final finishing touch to the treatment, and I was by no means confident that a single treatment, which under the circumstances, was all that the mother would consent to, would produce results sufficiently striking to convince the mind of the parents. All I knew for certain was that I could do some good, even in a single operation. It was therefore agreed by the mother to have a single treatment merely as a kind of harmless preliminary to the coming surgical operation for the removal of the adenoids.

This case illustrates the difference between Faith-Cure or Power of Belief, and suggestion on the one hand, and Ars Vivendi treatment on the other. So far from being confident even myself, let alone the distracted mother, I could only apply the theory which I had already elaborated and tested in practice in other cases not anywhere so bad as this little girl. If reasonable time had been granted, say a fortnight's daily attendance, it would have been different, perhaps. But even then it would have been a pretty severe strain on anyone's credulity to believe that a case like this would yield without a surgical operation.

In about ten to fifteen minutes, I got the little girl to close her mouth and to breathe through the nostrils while she was walking about in the room. Continuing the treatment, the results became more and more marked every few minutes, while the mother declared that if anyone had told her such a thing was possible, she would not believe it. The following day, the mother told me that the child breathed easily through the nostrils, with mouth closed, all the way home and right on till bed time. After the second treatment, the deafness improved so much that it was hardly noticeable, and after a few more visits, all thoughts of a surgical operation were finally abandoned. The little girl improved quickly both mentally and physically, and soon developed a physique very much above the average standard.

CASE 2. -- The parents of a boy of eight were officially informed by the headmaster of the school that the doctor had given his verdict that an operation for the removal of adenoids was necessary immediately. The mother of the boy asked me whether it would be possible to prevent an operation if she brought him for four or five treatments during the three days' leave from school. I replied that the treatment would probably improve matters so much that no operation would be considered necessary by the school medical officer. This was accordingly done, with what result I did not know for several months afterwards. The following letters refer to this case. "May I bring my little girl, aged seven, to see you any time after 2.30 on Friday next. My cousin, Mrs. __ has told me of the wonders you do, and I think my little girl may be inclined to have adenoids."

"I think my boy, aged twelve, has adenoids, and I should very much like to get rid of them without an operation, if this can be done. Mrs. __ has told me how much good you have done her boy, and how successful the treatment has been, so I shall be very much obliged if you would let me hear from you if you could see the child." ...

"My sister-in-law, Mrs. __, has advised my writing to you. Could you give an appointment for my son of fourteen?"... "Lady __ presents her compliments to Mr. Lovell, and is writing to say that she has been recommended to him by Mrs. __, whose boy he treated with so much success for catarrh; and Lady __ is anxious to bring her son, aged thirteen and a half, to see Mr. Lovell, as he suffers from the same tiresome thing, and so far, no treatment that he has had has done much good." ... "You will remember that I brought my small son to see you in March, and that he had three treatments. I have been unable to bring him to London again, and hope to do so later on. In the meantime, will you give my daughter, Lady __, some treatment. I want her nose and breathing tested." ... "I have been much interested in hearing of your treatment from Miss __ who took Lady __'s boy to you lately."

In the face of such evidence, it is a crime against the rising generation to cause mutilation of important tissues in nose and throat, for it is sowing the seed of tuberculosis in after life.
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Re: ARS VIVENDI (ART OF LIVING), by Arthur Lovell

Postby admin » Tue Sep 22, 2015 9:35 am

Part 2 of 2

III: ARS VIVENDI PROCESSES

"Ars Vivendi" is literally the "art of living" in its fullest sense, that is to say, the sense in which we speak of the human being as a trinity in unity of body, mind and spirit. Consequently it regards any attempt to treat them separately as not only wrong in principle but impossible in practice, for they are constantly acting and reacting upon each other. The influence of mind upon body is a fact which everyone knows instinctively. It may be convenient for ordinary purposes to talk of our bodies and our souls as separate and distinct things or entities; but the outer man is the outward expression of the inner, or to put it in another way, the inner man reveals himself in the outer man. The healer of the body as well as the healer of the soul must ultimately meet on the common ground of health in its true signification of "wholeness" and "holiness." This is a sufficient answer to the narrow view of "salvation of the soul" on the one hand, and "health of the body" on the other.

Up to now, it must be admitted that it was not always easy to trace the connection between bodily health and salvation of soul, for many persons are strong physically but decidedly weak intellectually and spiritually, and vice versa. The Ars Vivendi doctrine of the true respiratory function of the cranial sinuses, however, explains the apparent discrepancies with absolute precision, and furthermore, gives the key to the all round development of the human being, considered in his threefold aspect of body, mind, and spirit.

In a nutshell, the practice of Ars Vivendi breathing develops the body in the normal manner, the mind in the normal manner, and the spirit, or the individual, regarded as a unit, in the normal manner. Of course, there are inherent differences in each person due to heredity and environment, and it will be impossible to have a uniform level of development. The point to be emphasised is that the path for one is the path for all, for each human being is aiming at the same goal -- perfection of body, mind, and spirit. This goal can be reached only in one way, full, copious and constant breathing up to the cranial sinuses.

To this end the various Ars Vivendi processes are directed. They can be broadly classed under two heads.

(1) Manipulative treatment of nostrils and bony framework of the nose to relieve the congestion of the mucous membrane of the air passage leading to the sinuses, and to render the breathing more easy and more copious.

This manipulation is quite different from ordinary massage or osteopathy, and demands a very delicate touch involving flexibility of wrist and lightness of hand. No pain or inconvenience is caused, and in the majority of cases, decided relief is brought about in a few minutes.

(2) Instruction in the exact manner in which the breathing upwards to the sinuses is to be carried out. This method will open the nostrils more fully, and enable a larger volume of air to go down to the lungs as well.

Both these processes require knowledge, skill, and practice, and cannot possibly be done by anyone, medical man or other person, without preliminary training. To produce quick results upon children suffering from adenoids or enlarged tonsils, would be out of the question unless the breathing and manipulative treatment had been absolutely mastered, together with certain sound exercises to enable the operator to diagnose the condition of nose and throat.

These two principles, manipulative treatment and precise instruction, are the foundation on which all physical healing and mental development are based, for their direct aim is to increase the sum of vitality in the individual unit.

In those cases where there is no pronounced nasal obstruction, careful instruction for daily practice three times daily will produce very remarkable results, as Case 2 in Chapter XIII shows.

The method I have found most successful both in personal treatment and by correspondence is to direct the student to imagine a V placed in the centre of the forehead between the eyes, and to start breathing as silently as possible and without strain or effort with mouth closed, from the centre of the nostrils, roughly the bridge of the nose, upwards to V. The out-breathing to be done in the same manner with mouth closed, and with as little noise as possible.

By degrees, as the nostrils become clearer, and the breathing habitually more easy and copious, the V will seem to be more pronounced. This is the beginning of a higher stage of evolution, corresponding somewhat faintly to the halo of light represented in art as surrounding the head of "saints." It is an actual mental illumination brought about by chemical action of the oxygen in the air inspired. The pituitary and the pineal glands, the first more directly connected with physical well-being and the second with mental energy, are roused into action in the normal course of human evolution. At this stage, V reveals itself as symbolical of the very highest conceptions of man, such as Vitality, Vision, Will, stamped upon the human brow. It is "the white stone on the forehead," the abode of the spirit in man. In Sanskrit literature, Shiva or Spirit dwells in the forehead. Swedenborg and all the mystics arrive at the same conclusion.

The sign V placed in the Ars Vivendi manner, unites in one plain but comprehensive symbol the universal aspiration of the human race.

In the first degree, that is the physical treatment, these higher ideas do not matter in the least. The sign of V is merely intended as a fingerpost to show the correct method of breathing upwards to the cranial sinuses. It is absolutely immaterial whether the individual believes or not in the higher development, provided he carries out the breathing regularly in conjunction with the other processes which fall into their proper place as parts of the whole scheme of Ars Vivendi evolution.

Having now briefly described the indispensable preliminary requisite for human development, I will proceed to outline the three aspects, or more correctly, the three stages, grades, or degrees of unfoldment of the Breath of Life. The symbol V will be found to be universal in its application, leading on naturally from the physical, through the mental, to the spiritual.

THE PHYSICAL V

Under this is comprised study of the human form in itself, by itself, and for itself, both at rest and in motion.

The poets have always portrayed shapes in which evil is incarnate as deficient in perfection of form, while the thought expressed by the Latin poet -- Vera incessu patuit dea -- the real goddess revealed herself by her gait and carriage -- runs through the literature of all nations. Plato makes "the beautiful" to be the end and goal of existence. In short, homage to and worship of the Beautiful is inherent in the heart of mankind, though it shows itself absurdly enough in many ways.

But as regards human form, too great stress cannot be laid upon the Beautiful as the goal of existence. When the laws governing the human organism begin to be studied intelligently, diseases of all kinds are seen to be the inevitable consequence of violations of the law of human form, the direct deciding factor always is the amount and the potential of vitality in the system. With sufficient resisting power, none would contract any disease. The important thing to understand is that vitality depends upon form of the body as a whole. Nature cannot pack high vitality into a diminutive body or a shrunken organ. A person of a certain height must have a certain girth before he can become robust. Just as the goddess is represented by her appearance and walk, so the general health of the organism is shown in the appearance and walk. "The most useful walk is the most beautiful and the most beautiful walk is the most useful. The principal vital organs, lungs, heart, stomach, liver, kidneys, etc. have, in health, their normal position, and are kept in their proper place by muscles and tissues which, when the general tone is good, and the laws of breathing and walking are understood have strength enough to do their work. When the laws of breathing and walking are ignored, these muscles and tissues lack sufficient strength to keep the vital organs in their proper place in the trunk; they gravitate downwards, pressing upon each other. Many of the most serious and painful diseases of women are entirely due to the downward pressure on important organs which are too delicate to sustain a weight they were never intended by nature to bear." [1]

Swedenborg thought that heaven was in human form. What looks like a paradox is merely a truism. Man's conception of heaven is the ideal or perfect state of consciousness which can express itself only in the ideal or perfect form and appearance. I feel profound respect for the lady who declared that she would not care to enter heaven unless she was irreproachably dressed. The instinct of woman will often get at truth quicker than the laborious arguments and head-splitting cogitations of man. When a woman does her best to improve her appearance, she is much nearer the road to heaven than the dry-as-dust theologian who worries himself and torments his fellows with impossible theories and absurd speculations. So many wrong notions about heaven have been put forward that it is somewhat difficult to get hold of the right one. But if we start with the idea that heaven is not a place in space but an inner state of consciousness, we shall make headway in grasping the fact that we shall appear outwardly what we are inwardly. The beautiful dress will express the beautiful idea, and the ugly dress the ugly idea. The astonishing thing is that there will and must be perfect correspondence between inner and outer. There will be no shops where you will be able to buy, beg, borrow or steal garments other than the one you can produce yourself. You will have to grow your own wool, cotton, and silk, weave the cloth, cut the garment, and fit to your own figure.

If "heaven" is the goal of humanity, as it undoubtedly is, we might just as well turn our eye in that direction now and here, by paying all the attention we can to the laws of the human form, and endeavouring to get as near as we can to the ideal. This is not as difficult as appears at first sight. It is almost entirely a question of understanding what to look for.

Instead of bowing down before the idols of names and classifications, train yourself to consider every disease as an offence against the law of human form, and a sin against the principle of vitality. The primary consideration is full and copious breathing up to the cranial sinuses to supply sufficient motive power to the organism as a whole and in part. Every organ, stomach, liver, kidney and the rest, has to be constantly supplied with good, rich blood in order to perform its proper functions. The spine must not be pressed down, but relieved of the weight of the body. The feet must not be flat and heavy, but light and agile. In mythology the gods were always light-footed.

Breathing upwards to the cranial sinuses will tend to draw the body upwards and relieve the downward pressure which plays havoc with stomach, liver, kidneys, and intestines. The breath or spirit of life is the real healer as well as sustainer of the body, and when intelligently directed will correct curvature of spine, weakness of limbs, and imperfect working of organs in young and adult as nothing else will. It is sheer ignorance on the part of both doctor and patient which places reliance upon so-called "remedies" and "cures." As we understand more and more the functions of the various organs and particularly the pineal, pituitary, thyroid and other glands, we see that they depend directly upon the motive power of the machine as a whole -- full breathing up to the cranial sinuses. Nature has provided for man a wonderful piece of mechanism which only requires intelligent handling to produce a higher humanity than has ever been dreamt of in the past.

INFLUENZA

The real determining factor in recovery from an attack of influenza is, invariably, the vitality of the victim. An edifying anecdote was told me by a pupil who vouched for its truth. Three friends were laid up with influenza. They went to bed on the same day and got up from bed on the same day. The first was a firm believer in ordinary medical treatment, was professionally attended with the utmost care and took his medicine with scrupulous fidelity. The second had no faith in the allopathic practitioner but was very strong on homoeopathy, the globules of which he swallowed with equal zeal. The third did not believe in doctors at all, and went on a way of his own. The result was honours equal.

The only way to guard against influenza is to breathe habitually up to the cranial sinuses, and to avoid as far as possible the polluted atmosphere of overcrowded rooms, especially when an epidemic is in the air and bacilli are on the warpath. Given the preliminary conditions of good vitality and fair habits of living, influenza would soon be robbed of its terrors even at its worst. It has been computed that in the last great epidemic over 8,000,000 people in different parts of the world succumbed in a very short time. A large percentage of these received medical attendance, probably all of them if living in civilised countries. It is clear therefore that the determining factor is the vitality of the organism at the onset of the attack.

The following directions will greatly assist in promoting quick recovery, if followed with steady will. Go straight to bed to get as comfortable as possible under the circumstances. Start breathing immediately in the Ars Vivendi way up to the cranial sinuses, rubbing and tapping the nose gently in order to assist the circulation of the blood in the nostrils, and assist the breathing power. Remind yourself frequently that it is a contest between two forces, your vitality and the foreign invader. Every moment you breathe fully, without strain and effort, you burn off the deleterious matter which offered suitable breeding ground to the bacilli. But for the accumulation of this deleterious matter in the shape of the hydrogen ions referred to in Chapter XIII, influenza would not have struck you down.

A striking corroboration of the Ars Vivendi doctrine is furnished in the opinions of an American medical man who concludes that the ravages of influenza are due to the congested state of the nasal sinuses, which offers a suitable breeding ground for noxious bacilli and enables them to multiply at such an alarming rate that the resistance of the organism is speedily overcome.

The lesson to learn, therefore. is not to wait till influenza comes and then try what breathing up to the cranial sinuses will do, but to keep up a high rate of vitality by breathing habitually in the Ars Vivendi manner.

EUTHANASIA

There is no period of life at which the habit of breathing up to the cranial sinuses cannot be acquired and maintained, provided that there is no pronounced obstruction which interferes with easy breathing, and requires treatment to deal with as a preliminary to practice. As a general rule, surgical operations are not required and should be resorted to only in the last instance, for injury to the mucous membrane lining the air passage cannot be repaired, and the benefit derived is temporary -- very seldom permanent. When the habit of breathing upwards to the V in the forehead has been once acquired it will tend to perpetuate itself, for it can be done while lying in bed as well as standing and sitting. Invalids of all kinds who are confined to bed, no matter what the nature of the complaint, can practise with immense, often immediate benefit. The larger volume of air taken into the system by this method cannot fail to produce beneficial results even when a complete cure is not to be looked for. It prepares the way for the euthanasia, or painless transition of long life.

THE MENTAL V

When the Germans dropped their first shell on Paris from a distance of over seventy miles, a good many artillery experts even went so far as to prove that it was mathematically impossible to produce a big gun capable of throwing a shell to such distance. We now know that not only was it not impossible, but the feat was actually accomplished.

When Galileo wanted the astronomers to look through his telescope at the satellites of Jupiter, they refused point-blank and proved that there were no satellites.

When anyone brings forward a new fact or states a new principle, the first instinct of the human mind is to prove that it is impossible, absurd, and ridiculous. This has been the history of the human race from time immemorial -- a point which prompted Schopenhauer to remark that he who aims at teaching or improving humanity has good reason to thank his stars if he escapes with a whole skin.

Can this elementary trait in human nature be accounted for in a scientific manner, and if so what is the explanation? The cause is the inability of the brain to respond to a higher rate of vibration. New ideas produce an actual disturbance which is not at all to our liking at a certain stage of development, for they interfere in a decided manner with our previous notions. In a sense it is true that where ignorance is bliss, it is folly to be wise.

Evolution drives us forward, however, all the time, and gradually a distinction is drawn between the narrow-minded and the broad-minded, between the stupid and the intellectual, between the dunce and the genius. At first these distinctions are taken as finalities which can never be overcome. To a certain extent that is so, for the great man in any sphere is born and not made in the short period embracing the present span of life. But when a deeper insight into the finer forces of Nature is attained, it will be seen that effects have causes, and that there is no chance working at random, producing a genius here and a dunce there. The signs are written at the root of the nose for all who can read them, marking unerringly the narrow-minded. the broad-minded, the dull-witted, the degenerate, the weak-willed, the intellectual, leading up to the eagle eye which takes in a situation at a single glance. In the long run it all depends upon the quantity of air taken into the sphenoidal sinuses, easily and habitually. Attach the brain of Julius Caesar to the blocked sinuses of an idiot. and the difference in power of thinking would be most marked in less than twenty-four hours. On the other hand, clear the blocked sinuses of the idiot, and you would not get a Julius Caesar straight away, but you would start him on the onward march of mental development, strengthen his will, increase his concentration, and cultivate his intuition -- the faculty of seeing directly without wasting time and energy in childish arguments and puerile beliefs. Without full breathing, intense concentration for a prolonged time is excessively heating to the brain. It is for this reason that some of the best brains have gone wrong. There is a royal road to learning along which the mind can travel easily without strain or fatigue until it reaches the heights of meditation.

A glance at the heads of all great men shows that they breathed unconsciously up to the cranial sinuses, and thus were able to keep their brain in a normal condition of coolness in spite of strain that would wear down that of an ordinary mortal. The portraits of Napoleon in early life show this trait unmistakably. The formation of forehead and root of nose reveal plainly his ability to freshen and clear the brain. It is this which accounted for the wonderful mental acumen that enabled him to see at one glance what others could only grasp slowly and laboriously, if at all. Bourrienne, in his "Memoirs," attributes Napoleon's "luck" to this marvellous power. "Having myself long studied this 'man of destiny,' I have remarked that what he called his 'fortune,' his 'genius,' his 'good luck,' resulted from his keen insight into things, from the calculations he made rapid as lightning, and from the conviction which he himself cherished, that boldness is often wisdom."

To express itself in a suitable manner, the great mind must be endowed by Nature with the proper mechanism for breathing fully and easily up to the cranial sinuses, otherwise the high quality of brain inherited at birth would quickly deteriorate. The Ars Vivendi principle of associating brain activity with breathing develops power of concentration without fatigue.

THE SPIRITUAL V

In the Hebrew alphabet the letter vau symbolises light and brilliance. Fabre d'Olivet, a French author, commenting upon its signification, says that it is the universal convertible sign expressing the deepest mystery of creation, and linking together the light of the physical senses with the inner spiritual light. [LC]

The history of mankind may be briefly summarised as the struggle from darkness to light. Our conceptions of "God" and "Heaven" are always more or less centred in "Light." The real meaning of "divine" and "deity," is "shining light." The Bible can be regarded as the lasting symbol of the struggle between Darkness and Light. From the opening chapter of Genesis, where it is written that in the beginning there was Chaos and Darkness, to the end of Revelation the one theme is constantly presented in various ways -- the struggle between Darkness and Light and the final victory of Light. "God is Light, and in Him is no Darkness at all." "The Light shineth in darkness, and the darkness comprehended it not."

Is it not an indisputable fact that all human beings, young and old, prefer light to darkness? Does not the child instinctively associate the disagreeable, the horrible, with darkness, and does he not feel secure in the light? And not only the child, but the grown-up man and woman? In short, whatever differences of opinion we may have on other questions, all agree on this one point -- that light is preferable to darkness.

The formulation of the instinctive desire for light is the be-all and end-all of "religion," from the crude forms and repulsive practices of savage-worship to the elaborate and highly-complicated ceremonials, rituals and creeds of modern ecclesiasticism. Just as there is only one God, one Light, so there is only one "religion."

Of course there are many crude conceptions and stupid practices popularly associated with this or that "religion," and mankind have been fighting in the darkness for ages on this subject to try if they could knock some light out of each other's heads. But though the light is always shining in the darkness, and though the darkness is unconsciously striving to see it, there is only one way of doing it and that is growing a new eye, capable of receiving and interpreting the rays of the inner light as the physical eye receives and interprets the rays of the physical light. Man does not create the inner light any more than he creates the physical light. All that he is required to do is to develop the suitable organ to see it.

Just as a blind man cannot hope to see without eyes, so he who has no inner eye cannot hope to see without it. The trouble in "religion" has always been the effort of "the blind leaders of the blind" to get on without eyes, and to persuade their followers that when they both fall into the ditch they are actually seeing the light.

These "blind leaders of the blind" have so disappointed mankind as a whole that there is now very considerable doubt whether there is any light at all in the darkness, and consequently whether it is not better to abandon the struggle and lie down in the ditch. But the light is there all the time, has been there before we appeared on the earth, and will be there after we have disappeared from the scene. The problem therefore resolves itself into this; how to give eyes to the blind to enable them to see the light, however dimly?

THE MEANING OF RITUAL AND CEREMONIAL

The aim of "religion" being to lead the devotee to the Light, which is one and indivisible, it follows that there is and can only be one religion of universal application to all human dwellers in darkness. But when each "religion" claims to be this one religion of universal application, and this claim is not admitted by the others, there is immediately produced hopeless confusion as well as antagonism and rivalry. On first consideration, therefore, it appears impossible to establish a universal religion applicable to every human being, and the world at large has come to the conclusion that "religion" had better be severely left alone in modern times. This is not the fault of the Light but of the "blind leaders of the blind."

It is now time to show the Light which shineth in darkness, though the darkness fails to comprehend the mystery.

The first thing we must do is to clear up the misuse of the term "Faith" or "Belief" as necessary to "salvation." There is one sense in which "faith" is not necessary, and another sense in which "faith" is indispensable. Once this point has been firmly grasped, there will be no difficulty in struggling forward toward the Light.

There are two things that mankind loves above everything else -- Light and Life. Neither of these is possible to the individual without a positive state of nerve energy, represented by Will, Courage, Self-confidence. The term "faith," if translated "confidence," conveys the meaning exactly. All the religious systems of the world have emphasised the absolute necessity of this "self-confidence" as the very basis of life. So far so good. Where they have wandered round and round in darkness is in making this "confidence" depend upon intellectual acceptance of a series of concepts which contain serious errors, both of fact and of reasoning. Once these concepts were formulated into a hard and fast system, they became a "creed" which must be accepted under severe penalties in this world as well as in the next.

It must be carefully noted that the doctrine of intellectual creeds has been the stronghold of the Scribes and Pharisees of all ages and countries -- men of no inner light, in short, as they were aptly described in the Bible, "blind leaders of the blind." The great religious teachers have never countenanced this blind groping in darkness, and have always denounced it as the enemy of the Light. The sayings of Jesus Christ are so insistent in this respect that it is incredible how slow the blind leaders are to try to open their eyes. I have dealt with this point in "Meditation" and "Concentration" and space will not allow more than bare mention of the glaring inconsistency between the teaching of Christ and the teaching of the Churches. Christ always points the way to the Light; the churches nearly always keep to the darkness, "paying tithe of mint, and anise, and cummin," and heeding not the way onward to the Light.

The Ars Vivendi principle of breathing up to the V in the forehead is the direct road towards the Light which shineth in Darkness, and is therefore the final and universal religion embracing all nations, all sects and all creeds in a comprehensive unity of Inspiration and Aspiration, for God is Light and God is Spirit, and they who worship must worship in the Light of the Holy Spirit of Breathing and Truth. All rituals and ceremonials are of use only as they induce the individual to aspire. Otherwise, as Jesus Christ said, they plunge the worshipper more deeply into the darkness. "Woe unto you, Scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made ye make him twofold more the child of hell (darkness) than yourselves." Repetition of creed and ceremonial is accompanied by the very great danger of hypnotising the individual and putting his mind to sleep. This actually makes him twofold more the child of darkness.

On the other hand, constant practice of Ars Vivendi breathing, at set intervals three times a day, will induce life and light in both mind and body. A sharp line of demarcation must therefore be drawn between the right and the wrong use of ritual and repetition, for the right leads to the Light and the wrong to the Darkness. The final struggle between the Light and the Darkness is portrayed in that wonderful series of spiritual visions called The Revelation or Apocalypse. It is not at all a question whether one believes the Bible or portions of it, but whether one understands or endeavours to understand it, in whole or in part, as the symbolical presentment of humanity's struggle from Darkness to Light.

Ideas on "religion" have got into such a tangle to-day that it is difficult if not impossible to make anything out of them. The more deeply one looks into the mental world of present civilisation, the more one is tempted to make a clean sweep of the past heritage of tradition and misconception and start afresh after having cleared away and burned the thick overgrowth of jargon and nonsense. If this is done, what then? It is merely an episode in the eternal struggle from Darkness to the Light, one act in the great drama of life. When we think of God as Light Supreme and eternal, and Heaven as the dwelling-place of God and the fountain of Light, we see that humanity is struggling out of the darkness towards the Light. This struggle has been, and is, terrible and frantic. But on the whole evolution brings out more and more light, generation after generation. The faith that is essential to salvation is the conviction of the heart that the Light will win, will burst the bonds of darkness, that though men have died exhausted in the darkness, the struggle for the Light has not been in vain. That is the only "faith" worth speaking of. The ordinary use of the term "faith" as applied to creeds and dogmas of a bygone age is an error in thinking which has forged heavy chains of darkness round the aspiring soul, and has retarded human progress more than anything else. It is unsparingly condemned and denounced in the Bible, which lays stress upon understanding mental illumination, not upon stupidity or mental darkness. If God is Light and the source of light for humanity the devil is darkness and the source of darkness for humanity. The children of God are those who follow the light as it acts upon us in its three aspects, physical, mental, and spiritual; the children of the devil are those who love darkness and the deeds of darkness -- stupidity, cruelty, bigotry, narrow-mindedness, and unreasonableness. The Bible shows that between these two there is implacable war culminating in the victory of the Sons of Light. To "believe" this in a perfunctory manner without making an effort to understand it and to carry it out in daily life to the utmost of our power is not the "faith which saves." I remember being asked by a very worthy gentleman whether I really "believed" the Bible. I improved the occasion by asking him as an authority to explain the meaning of the "Rider on the White Horse" in the Revelation. He was rather puzzled what to say in reply, and compromised by declaring that he left the Revelation severely alone, for nobody could make head or tail of it.

Whilst it is agreed that nobody has ever made much out of the Revelation in the way of elucidating commentary, and whilst the orthodox theologian generally finds it best to leave it alone, no harm can accrue from each reader forming his own conclusion so far as actual interpretation of the meaning is concerned. When you do not know exactly what you have got to "believe," and none of the theological authorities are able to tell you, a certain amount of latitude is permissible even in the strictest circles. For my part I regard it precisely as the author describes it -- a series of spiritual visions seen when not in the body but "in the spirit." What that means may be a very puzzling problem to solve, but the author himself says that this is the only way to do it.

THE RIDER ON THE WHITE HORSE

"The Rider on the White Horse" is the vision for all time and eternity of the struggle between Light and Darkness. The field of battle is the human soul, both individually and collectively. Heaven is the abode of Light, and Hell of Darkness. It forms the most dramatic vision ever recorded by any inhabitant of earth, and in this respect it is true, for it portrays the evolution of a new race upon the earth with new ideals, new methods, and new conditions, which will transcend the civilisations of the past as much as the civilisations of the past transcended the animal and the savage.

"And I saw heaven opened, and behold a white horse, and he that sat upon him was called Faithful and true, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written that no man knew but he himself. And he was clothed with a vesture dipped in blood, and his name is called the Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron. And I saw the beast (symbol of Darkness) and the kings of the earth and their armies gathered together to make war against him that sat on the horse and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire (the purifying and destructive effect of light on shapes of darkness). And the remnant were slain with the sword of him that sat upon the horse, which proceeded out of his mouth.

"And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away. And he that sat upon the throne said, Behold, I make all things new. I am Alpha and Omega, the beginning and the end."

In this wondrous vision there is no sect or creed or race -- merely one Humanity toiling, sinning, suffering in its struggle towards the Light, marshalled under the respective banners of the White Army of all ages and climes directed by the Rider on the White Horse, and of the serried Hosts of Darkness ranged under the Sign of the Beast, the arrested and perverted development of the animal. The Rider on the White Horse conquers and purifies with consuming fire.

The Alpha is Darkness; the Omega is Light.

The beginning is inspiration to the V on the forehead; the end is aspiration to the V which is the symbol of Light Eternal.

_______________

Notes:

1. "Deep Breathing," Chap. IV.
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