PleneurethicsCommunicator

Wednesday, November 09, 2005

Collier's Speech of February 29, 1972

Speech of February 29, 1972

Delivered by Richard Bangs Collier

“Thank you for inviting me here to discuss Pleneurethics.

Pleneurethics is a multidisciplinary school of thought based upon the constructive economy of neurological resources. It includes a system of therapeutics for chronic illness, a principle of diet, a method of exercise, a mode of thinking, and a guide to ethical behavior. It furnishes a universal standard of relevance for evaluating all facets of human nature and presents a non-denominational image with which people of every land may profitably identify.

Pleneurethics spreads from a region of hard and pure science into a spectrum of ethics and speculative philosophy. Not one person seems to perceive exactly the same sector of Pleneurethics as another; hence, it is difficult to know where to begin to reveal its complete reach.

In the creative exposition of Pleneurethics, I commenced peripherally and circled inward until the center was revealed. But in this presentation of Pleneurethics, Ibelieve it best to reverse the procedure and commence at its center and move outward.

The beauty of Pleneurethics is also its curse. Once we leave its central simplicity, there are so many alternative avenues of application and explanation available, each apparently better than the next, that one easily becomes confused about the best path to follow initially.

However, the center is very clear. It consists of the brain, its structure, and mechanisms by which neural energy is generated and conserved and expended in health and disease processes.

The Pleneurethical approach to human affairs is structural because structural disorders produce stress, and structural stress is at the root of dysfunction and many of the symptoms of disease.

It is axiomatic in Pleneurethics that the structure and energy of the brain frames the range and vigor of mentality, and influences the coordination of the somatic system.

All engines of man and nature depend upon characteristic structure for their range of function. Should the structure become stressfully altered, the range and vigor of function will be molested. The brain is no exception.

The business of the brain is tension. The brain must process stress or allow it to accumulate and be destroyed. Such stress comes into the brain in the form of physical tension on neural tissues, blood if deficient or toxic, and mentality of mind when malstructured or overexcited. Excessive stress in brain tissue exerts a pathological shock reciprocally to both mentality of mind and organic tissues of body. The symptoms of the resulting mental, physical and emotional illness actually evoke or simulate nearly every disease known to man.

The therapeutic aim of Pleneurethics is to aid the brain in its chore of processing stress and shock whether it be of mental, mechanical or chemical genesis. Pleneurethics advocates activities which reduce the load on the brain to normal, and to ease its way.

Once the micro- or macrostructure of the brain is chronically stressed, a syndrome of degenerative mental and physical diseases will invariably arise. Pleneurethics treats such chronic syndromes by correcting the cause of the structural stress, thereby abating both mental and physical symptoms of chronic disease simultaneously.

Perhaps the easiest way to acquire an introduction to this new field of Pleneuretical thought and practice is to list a few of its postulates, its basic notions, and a little of its terminology.

The term “Pleneurethics” is derived from three root words:plenary, neural, and ethos or ethics. Thus, Pleneurethics by definition is concerned with the proper behavior coupled with complete brain competence. Pleneurethics applies as much to mental health as it does to physical health, because the brain is postulated to be common to both mind and body.

From the word Pleneurethics, we derive three useful terms: pleneurize, depleneurize and repleneurize. The term “pleneurize” means to bring the brain to optimum competence, “depleneurize” refers to any debilitating process which reduces brain competence, and “repleneurize” alludes to processes by which brain competence may be restored to normal following a period of depleneurization.

The therapeutic system of Pleneurethics is best understood if we divide it into categories: What happens when the brain is disturbed? How does brain become troubled? How may we correct the cause of the problem?

When the brain is in trouble, what happens is that the distress will be reflected simultaneously to the mind and to the body. The composite condition will be aggravated by gland malfunction and various metabolic disturbances and unwise responses by the mind. The particular pattern of the mental and physical distress and symptoms devolving therefrom will be governed by the character of the brain’s most recent stress, reinforced by accumulation of previous stress plus work or play routine. The symptoms, both mental and physical, will follow closely the pattern of many well-known medical diseases both chronic and acute, and even some so-called infectious diseases which often are nothing but exacerbations of lifelong chronic illnesses.

Chronic brain conditions are postulated in Pleneurethics to cause chronic illnesses. Acute brain problems are postulated to produce acute illnesses. Congenital brain defects are postulated to be the cause of congenital abnormalities. Congenital defects are outside the scope of Pleneurethical therapy, except when they are prevented from occurring by correcting the chronic disease of a parent which may contribute to installation of congenital defect in progeny.

Brain competence is the prime reality of Pleneurethics. It is used as a standard of relevance. It furnishes a universal parameter with which we may solidly identify. All chronic disabilities of man are diagnosed in terms of brain involvement. All avenues of therapy are directed at relieving the cause of whatever brain debility exists.

Before pursuing the subject of chronic and acute illnesses further, we must touch briefly on the Pleneurethical notions of coaxiality, and upon a new term, the bioductory system.

The brain, with its spinal cord and peripheral nerve tracts, is anatomically coaxial with the bioductory system of Pleneurethics. The bioductory system consists of the bony spinal canal, lateral spinal foramen and other ducts through which nerve cables progress. Coaxiality of the bioductory system and the neural system is of neuro-physical nature. It is vulnerable to physical abuse and trauma.

Chronic impairments to the bioductory system, because of its anatomical coaxiality with the neural system, produces chronic brain stress and impairment of blood circulation to the brain which set the stage for the chronic illness process.

Once the brain has been chronically influenced by any event, the brain immediately commences to reflectively transmit its agony back to organic body. The original problem is thereby compounded in diverse and manifold ways, some of which seem mysterious and without rational explanation to the uninitiated sufferer.

Chronic degenerative illnesses fail to heal with the passage of time. They continue to deteriorate across the pages of the case his­tory until the final exacerbation occurs. These cases were never able to recover fully, because the ability of the brain to orchestrate the recovery process was chronically depressed. This is in marked contrast to horribly mangled accident cases, which made spectacular recoveries simply because bioductory tissues were fortunately unharmed; hence, the brain retained capability to oversee repair processes.

The brain is also coaxial with the mentality of the mind. This relationship is of neuro/mental nature and subjects the brain to psychological stresses which are considered acute in Pleneurethics, because any person may change his mind at will—theoretically, at least.

The brain is also neuro-chemically coaxial with the microstructure of blood which circulates through it, and neurosocially with an external environment of people and their cultured civilization. The brain then is influenced both by toxins in the blood whether ingested as poisons or liberated by the soma during the chronic illness process and by tensions developed by a sometimes hostile society.

Pleneurethics recognizes the exceedingly complex situation caused by the brain being influenced chronically by mechanical bioductory derangements and associated blood pathology, and acutely by mental malstructures of mind and machinations of society. Because of these complex relationships, etiology of many illnesses have in the past been maldiagnosed and maltreated.

These biological processes are easily summarized using Pleneurethical terminology in the following manner. Chronic bioductory trauma and derangement is termed bioductosis, which cause neuralosis or chronic stress in the central neural system. This neuralosis reflects into the mind to produce mentosis or a chronic anxiety syndrome, and concurrently into the body to cause somatosis or degenerative organic disease. Neuralosis also adversely influences the structure of the blood and even elicits emotional problems through glandular upset.

The symptomatic pattern of the somatosis and mentosis is broadly governed by the nature of the neuralosis. The structural pattern of the neuralosis is controlled primarily by the structural deviations of the bioductosis which are endlessly variable from one case to another, according to the pattern of bioductory alterations installed by the accidental injury. An infinite variety of mental and physical diseases obtain from bioductosis, because the pattern of bioductory derangements are dissimilar from case to case. The mento/physical syndrome of chronic illness is complicated by living habits at work and play and by subsequently acquired bioductory traumas which exert alterative influence on the original injury.

The above special terms are useful in pointing broadly to the etiology and character of a broad band of things. However, greater specificity may be achieved by adding modifying terminology.

The term “neuralosis” may be prefixed by terms such as floor of the fourth ventrical, prefrontal, optic radiation, etc. In neuralosis certain tracts of the spinal cord or certain centers of the brain are harmfully influenced more than others. This accounts for the wide range of symptoms of neuralosis: sleeplessness, rage, paralysis, impotency, hormone upset, to name but a few.

In another example, “somatosis”is a general term relating to the cause and nature of an ailment. It can be made more specific by prefixing it with other terms. Thus, we can have renal somatosis, pulmonary somatosis etc., and it goes without further elaboration that the term “somatosis” can be brought to further very specific meaning.

Moreover, the chronic condition of somatosis may be aided or hindered by life style, good or bad diet, sufficient or insufficient rest, work or overwork at some occupation which in itself imposes additional stress of an acute nature on some particular organ or system of organs. Even various pollutions add an acute increment to the level of chronic somatosis thereby changing its nature appreciably.

And finally, a somatosis may be incorrectly reported by patients because of the way in which the structure of their mentality molds their interpretation of the symptoms of their ailment.

Even though this is all very complicated, it is nevertheless rational and predictable. We are dealing with structure, both macro and micro, and with interweaving patterns of chronic and acute stress. As complex as it may all be, Pleneurethics gets healing somewhat out of the area where germs and virulent micro-organisms are said to have mystical power to circumvent medicinal dosages. It also gets us away from a preoccupation with an alleged unconscious or mysterious sector of mind said to harbor the seeds of degenerative physical illness and various disorders of the emotions. In short it provides us with a reliable tool that remains sharp and does not turn rubbery or slip away from us with use.

The mind is postulated in Pleneurethics to be a tissue of somewhat different characteristic than the brain. The brain and the mind are interlinked by a mentality which both mind and brain have a hand in forming.

The term “mentality” has a special meaning in Pleneurethics. It means that part of the mind that is structured as the mind learns to interpret brain performance. The interplay between the mind and the brain, by way of the guidelines set by the structure of the mentality, increases in complexity as the individual grows older.

As the structural pattern of the mentality develops, so also does the mind acquire increasing capability for stimulating various sections of the brain to meaningful activity. Indeed, the mind eventually achieves the ability to acutely overload the brain with excessive demands upon its resources for problem-solving and fast rates of living.

Pleneurethics postulates that much so called mental illness, in its chronic form, is not of mind origin at all. Rather, it results from a chronic brain problem, of bioductory genesis, which distorts parameters of reality and eventually incites the mind to exaggerated response. A further Pleneurethical postulate advances the notion that the cure for much chronic mental illness consists of correcting its cause:namely a depleneurized brain due to bioductory system traumatization in its more cephalward sections.

As it is in theory, so it is in practice. Stubborn cases of chronic mental illness have been cured by bio-mechanically correcting the offending bioductory problem. As the mental problem was relieved so were the accompanying glandular upsets and organic malfunctions and emotional upheavals also normalized.

Relationships between the brain and dreams and nightmares also have special significance in Pleneurethics. The brain and its mentality is the basis for Pleneurethical postulates involving dream and nightmare analysis. Both dreams and nightmares are felt to be processes whereby cerebellar stresses, induced in brain tissues from life experience are abated. In dreams, the leveling process is relatively simple, and the dream picture is closely related to the psychological experiences of the day before. But in nightmares, the brain is in chaotic tumult from unremitting chronic disease processes. The mind is unable to assign meaningful interpretation to heavy brain effort at tension reduction; hence, the bizarre nightmare pictured through mentality of the mind to account for the chronic brain disturbance.

There is some similarity between chronically unstable or atypical behavior while awake, and nightmare episodes while asleep; for both may arise from a chronic brain disturbance according to Pleneurethics postulate.

We turn now to diet and exercise.

The dietetic system of Pleneurethics is based on neural economy and upon the notion that the best foods are those which are most easily digested and assimilated, and which provide all necessary nutritional and biological essentials. Food is to be selected and prepared in a way that provides optimum nutrition; and that requires the least expenditure of neural command to distribute, metabolize, and engineer the disposal of waste.

Natural foods, grown on fertile, unpoisoned land, with minimal processing or refining are preferred. Vegetable foods are held to be superior to animal flesh because of the economic aspect of land utilization, and repugnancy in ethics of the wholesale slaughter of animals for their flesh.

Physical and mental exercises of Pleneurethics again observe rules of cerebellar competency and neurological economy. Physical exercise is designed to preserve bioductory system normalcy and brain competency, not to destroy it as often happens in such dehumanizing sports as American football and boxing.

Mental exercises are to enrich the structure of mentality, but not to erode neurological capability by overburdening it, or to consume energy needlessly in maloriented drills, as in excessive rote memory of trivial detail.

We glance briefly at morality and ethics.

Ethics in Pleneurethics is again based upon the concept of neurological economy.

The most precious energy of our earthly world is neural energy. This priceless commodity of life on earth should not be wasted or treated with irreverence. It is unethical to do so. Each individual is judged in the final analysis upon how well he developed his own capability and contributed to others in their efforts at pleneurizing themselves.

We should not deliberately mislead others nor should we lead lives based on masses of falsehood, because this forces others and us to encumber substantial amounts of neural energy unproductively. Such a waste of neural energy is uncreative, debilitating, and unethical.

Archaic statute law is unethical, as are certain professional practices and institutional demands for conduct alien to the principles of overall neural economy.

In Pleneurethics the system of ethics may be applied uniformly the world over. It gets us away from provincialism and regionalism with respect to ethics. Pleneurethics would eventually supplant the notion of a Super Deity who lays down moral commandments etched in stone by lightning bolt. Pleneurethics asks no one to trust faith while doing violence to rational analysis. No interregional holy wars will be fought in the name of Pleneurethics.

Pleneurethics is intensely interested in the realistic conservation of neural energy. Therefore, we are attentive to a life style which produces optimum biological balance with minimum neural expenditure. We are also interested in the development of a mentality that is structured to employ cerebellar resources with optimum effectiveness for personal satisfaction and advancement of civilization.

Moreover, we are interested in the establishment and maintenance of a bioductory environment which presents no chronic conservation problem to the brain. For if the brain is relieved of all useless overloads, it will be free to operate with maximum creative potential. Health will be effortlessly available. If acute accidents occur, abundant neurological resources will be spontaneously available to engineer the recovery process, because brain capability will not have been chronically undermined.

We are interested in eliminating brain pollution whether it is generated from within the body by the chronic illness process or consumed in the form of excesses in the media, alcohol, LSD, or automobile exhaust. Finally, we are interested in realigning national institutions that they may not impose undesirable burdens on people.

What about actual cases? The results of therapy have varied from beneficial to curative. A small percentage of the cases have discontinued treatment because of pain from therapy, of discomfort and fright from initial biological responses to brain changes, or of well-intentioned but misleading advice of friends.

Chronic anxiety, mental illness with postural rigidity, and mental instability with suicidal tendencies have responded easily to therapy addressed solely to bioductory system tissues.

Mental disorders of chronic nature apparently clear up faster than attendant organic disorders, because the mind senses brain relief more quickly than organs are able to rejuvenate themselves after normal neurological competency and communication have been restored.

To date, the trend in Pleneurethics is to limit itself to a few cases treated in depth rather than swinging recklessly and superficially through numerous cases.

Most cases have been suffering more from a chronic brain condition caused by bioductory derangement than from mental and malstructure or from a disapproving society. Each case, however, has received at least some verbal therapy addressed directly at reorganizing mentality. In each instance, the therapy was administered casually and in a manner which concealed the fact that direct mental therapy was being delivered.

In creating Pleneurethics, I endeavored to return to the beginning of thought in my own awareness and to project spontaneously from that region rather than to use the specific writing of some authority as a starting point, or to take parts from this or that discipline. This way imposed immense pressure upon the writer, because he assumed the responsibility of being his own authority. However, despite the danger inherent in such approach, this is the only way Iknow of to be truly creative.

It is on this note of true creativity and pure reason, based upon rational evaluation of life experience, that Pleneurethics established many of its basic biological views, and many of its stands on the origin of our universe.

If I am to present a balanced view of Pleneurethics, I must discuss its theistic aspect. Pleneurethics is theistic to the extent that there is believed to be a single source of all force, or Absolute. This Absolute throws a constant principle from which a gantry of force is derived to produce such things as mass, motion, incandescences, trajectories, attractions, repulsions, and the like.

Included in the gantry of force and principle elaborated by the Absolute is the source of all Consciousness. I have named this reservoir of animatory force Aram. Aramic force works ceaselessly in material to fashion an infinite variety of life forms. And, to Aram, not one life form is superior to another, nor is one skin color or shape of eye given preference. All must meet the test of outer material environment, and if the climate changes or a certain source of food disappears some life forms will certainly pass to oblivion.

The concept of Aram, and the resulting notion that life is nothing but Aramification of dusts and liquids of the earth, puts part of Pleneurethics into the precinct of meta-science. Meta-science of Pleneurethics challenges basic assumptions of the church in both the East and West. It established its own estimate of the metascientific situation.

Pleneurethics finds no basis for the presence of a malicious holy spirit which revengefully causes chronic sickness on earth in the name of a jealously swiveling, personal deity. Pleneurethics does not subscribe to a covenant making deity. Nor does Pleneur­e­thics subscribe to a personal force of karma which causes an endless chain of rebirth and hardship or ill health in a present life because of misconduct in an alleged past life.

Instead, Pleneurethics postulates a steadfast, non-revengeful, Absolute which establishes a system of law which provides for the structure of our universe. Life takes form within the context of this universal system of structures and substructures. Life form must live in accord with its constants. The Absolute of Pleneurethics is impersonal and non-capricious and non-pathological.

The results of good deeds or bad deeds are struck in balance on the universal neurological equilibrator of Pleneurethics. Reward or punishment are exacted here on earth without a delay.

Because of its composition, Pleneurethics provides a common ground upon which the scientific mind and the so called religious, or metascientific, mind, as Iprefer to call it, may successfully co-mingle.

This common ground is the notion that biological mechanisms are set by the structure of the brain and resulting patterns of energy. That all structures and sub-structures are interrelated in a rational way. The relationships of some structures are immediate and compelling, others are remote and highly permissive. But all things devolve from an absolute source of all force, or theistic creator, which elaborates a set of guiding principles.

Pleneurethics then is a theistic belief based on a faith in the rational rather than the mystery or the supernatural.

Diverse biological events are handily correlated when analyzed in terms of structural stresses, and transfer of these stresses to interrelated structures so as to impair their vital functioning.

In biological structures, excessive stress inhibits relaxation. And chronic loss of ability to relax due to stress, breeds chronic disease. Moreover, several stresses, from a variety of sources, may reinforce one another to evoke seemingly mysterious but nonetheless very dangerous diseases.

Such diseases are difficult to diagnose or treat unless one understands Pleneurethical principles. They are uniformly misdiagnosed and maltreated if we believe them to be caused by germs, guilt in an unconscious mind, or revenge of an incensed Holy Spirit.

Pleneurethical therapy relieves undesirable accumulations of stress in key structures, thereby sympathetically reducing pathological stresses in correlative structures. The removal of excessive structural stresses improves the function of biological tissues.

Pleneurethics strives to simplify and remove mystery from that which involves biological affairs. We overcome mystery and lay the foundation for simplification of the affairs of life by the application of Pleneurethical principles.

There is much more to Pleneurethics than I have indicated here. However, I shall not proceed further at this time.

The full scope of Pleneurethics will be found in a book of seven volumes written and edited and published by me, entitled Pleneurethics. These books may be found in the Library of Congress, but Ido not recommend them to you because they are voluminous—running to about 1600 pages, and not very well written as I have been repeatedly informed by a variety of sources. However, at the time of publication, even I did not consider them to be more than a fairly decent first rough draft of Pleneurethics.

Two professional editors in Walla Walla have undertaken the task of preparing an abridgement of Pleneurethics, and, should their efforts prove fruitful, condensed versions of Pleneurethics may soon be available.

Mr. Jim Schick, Editor of the Walla Walla Union Bulletin, began, in spring of 1968, a rewrite of Pleneurethics in a popular vein. His work was unavoidably delayed because each year saw the publication of a new volume of Pleneurethics which he was required to integrate into his version.

Mrs. Robert Myers, Editor of the Women’s section of the Walla Walla Union Bulletin, is now editing the volumes into a book of one volume. Her work, commenced in October of 1971, will, I understand, stress the meta-scientific aspect of Pleneurethics.

In a way, Pleneurethics is struggling to be born. Birth is seldom easy and sometimes it is even distressfully chaotic. If Pleneurethics forces academic halls to permit emergence, I hope the academicians do not mind. But more to the point, I pray that you gentlemen gathered here will be kindly disposed toward Pleneurethics and permit it a place in your educated and enlightened world.

If I could be granted but one wish, it would be that those gathered here would put their minds on Pleneurethics to develop it further, and to furnish it with a degree of respectability and polish that it does not yet possess.

Pleneurethics needs to be documented in precise laboratories equipped with complete instrumentation. Some new instrumentation of a bio-electronic nature needs to be conceived and developed to measure responses to therapy.

Bright young women and men are needed for training to mastery of its theory and therapeutic techniques.

I thank you.”