Friday, March 31, 2006

Scholar's Paper Example: DeWind June 10, 2003

Applied Pleneurethics and the Roles of the Registered Nurse
Leigh S. DeWind
June 10, 2003

“Pleneurethics is a comprehensive philosophical system featuring an Absolute Force as creator of the cosmos, and a science for health care based on brain structure, function, and content. Its ultimate purpose is the improvement of world civilization by assisting the individual to be a better person physically and mentally through enlightened brain management “ (Collier, 1). The work Pleneurethics is comprised of three components: plenary, meaning completely competent, neural, pertaining to the brain, and ethics relating to conscientious behavior.

The central issue of Pleneurethics in health care is the human brain, its structure, production of energy and how that energy is used. Chronic illness, the major focus of Pleneurethics, is the result of continuous, cumulative assault to the brain and central nervous system. Patients are unable to heal because the brain’s capacity to work with the body is decreased. Registered nurses can be invaluable in application of the Pleneurethic principles.

The role of the registered nurse is a complex and dynamic one. Often, nurses find themselves performing several roles simultaneously. Primarily, the registered nurse is a manager of care, provider of care and a member within the discipline of nursing. Pleneurethic principles can be successfully applied in all aspects of the of the nursing scope resulting in promoting more effective, individualized health care, prevention of chronic illness and enhanced nursing interventions resulting in optimal health for their clients.

As a manager of care, it is the Registered Nurses responsibility to review each patient’s chart and plan his or her most appropriate path of treatment not just medically, but holistically. This pathway often involves direct patient care from the nurse as well as referrals to other health care specialists. When viewing the patient’s case with a critical eye, it is possible to discern which patients would likely benefit from a referral to a health care provider who specializes in Pleneurethic care. In today’s climate of alternative therapy, patients are more receptive to treatments that may be considered less mainstream. By providing referrals and enlightening patients with concepts and principles pertaining to Pleneurethics, the nurse can manage patient care more effectively and provide greater health benefits for the patient.

The Registered Nurse is also a direct, first line provider of care for patients. In this capacity, the nurse is in a unique position to influence a patient’s thought processes related to health care. A nurse that is informed in the principles of the Pleneurethic system can provide patient education related to the deterrence of chronic disease as well as enhancing overall health.

Prevention of disease by promoting a healthy lifestyle is one of the major focuses within the health care community. According to Pleneurethic principles, damage to the brain and it’s related structures can be accomplished several different ways. While direct injury often times cannot be prevented, there are several factors in which nurses can use their influence with patients to improve heath. Nutrition, stress and an ethical existence are all contributing factors to brain health and early intervention is necessary to preserve brain integrity thus prevent disease.

Much is written about nutrition and it’s far reaching effects. “The subject of nutrition is very important to mental and physical health because food affects blood chemistry in the brain” (Collier, 111). Choices of food and drink do not directly cause chronic illness. Malnutrition, however, does aggravate chronic conditions, cause decreased strength of the body leading to susceptibility to illness and sever damage to fetuses and children with lifelong consequences.

With all of the contradictory information concerning nutrition that is popular today, patients find themselves confused about what a proper, adequate diet is. In a clinical setting, the nurse providing Pleneurethic care should be well informed about nutrition as it relates to the mind-body connection. The opportunity to teach patients the best diet for building strength and preserving the integrity of the brain should never escape the competent nurse. Patients must comprehend the connection between the chemical composition of the food they eat and it’s affects on the body and the brain to facilitate remaining healthy.

Stress, another major issue in our modern culture, seems to be unavoidable. Americans, as a whole, are working longer hours with less rest and family time. The immediate, physical manifestations of stress are readily apparent but it is the long-term effects that should be of most concern. “Stress accumulates in the brain, leading to its structural distortion (either micro, macro, or both) and causes mental and physical disease concurrently” (Collier, 274). When stress is compounded in the brain, the brain’s ability to deal with new situations is severely impeded. Reducing stress is an essential step towards maintaining brain energy balance and avoiding destruction of the brain.

Modern medicine attempts to treat chronic stress and its manifestations with “miracle” pills and drugs without addressing the central cause. Nurses, on the other hand, view patients in a holistic manner. A nurse that understands the principles behind Pleneurethics is of great value to the client’s health. As trusted professionals, they have an effect on how patients view health care. It is essential that patients understand simply taking a pill is not going to cure them. Drugs may not even postpone the inevitable because the brain is still being damaged; the patient just doesn’t notice the signs and symptoms until it is too late and a serious, chronic disease has developed.

Stress elimination, in our society, may not be feasible at this point; however, steps can be taken to reduce the anxiety level as much as possible. Not only are nurses trained in medical management of stress, they are also knowledgeable in non-pharmacological stress reduction techniques. Relaxation techniques are readily taught to patients that have high levels of stress; additionally, patients should be encouraged to cut back whenever they can to decrease pressure. Giving patients control over stress reduction without relying on pills is critical in patient care because feeling a loss of control only exacerbates the current condition resulting in an increased expenditure of precious brain energy. The vicious cycle must be broken wherever it can be.

Ethics is one of the cornerstones of Pleneurethics. The view of ethics and its purpose is perhaps different than what the majority of society is familiar with. The practice of ethical principles is not related to religion, social thought or politics. “Ethic is evaluated in terms of personal responsibility for constructive utilization of neural energy” (Collier, 196). Simply put, ethics should be applied not because it is right or wrong, but to conserve as much neural energy as possible. Thus, what is good conserves energy, what is bad wastes unnecessary energy resulting in one of the contributing factors of chronic illness.

Much of what is considered ethical is learned in the home, school and church environment. The nurse has no control in those particular settings; however, clinically, nurses can once again provide information and education. Nurses are not directly teaching ethical principles but assisting patients to optimal health; a key function of the registered nurse. “Pleneurethic believes that breach of universal law automatically results in illness or discomfort” (Collier, 198). Nurses following Pleneurethic care are obligated to explain this concept to patients in order to help them deter illness. Once a patient understands this concept, the nurse and the patient can work together to design an individualized plan of care that aids in the prevention of chronic illness.

Pleneurethics is not a widely known or understood concept. Germ theory and drug therapy has been central to the treatment of illness in the modern Western culture. “As a result, the largest branch of the healing profession is so hopelessly married to the commercial drug industry and the concept of germs that it cannot be salvaged by its own effort “ (Collier, 229). Physicians currently prescribe pharmacological means to resolve every ailment and until recently have not been willing to entertain the notion of alternative methods of healing. As a result, they are doing a disservice to those that they are sworn to help.

Perhaps the most important role the Registered Nurse embodies, for the purpose of Pleneurethics, is that of a member within the disciple. Not only the discipline of nursing, but also as a member of the healing profession. “Unfortunately, no person has as yet been taught…healing by the Pleneurethic method, but when a few are taught their number will grow; and, because they will be encouraged to seek and think and expand on ideas, their ultimate contribution to medicine and mankind will be great” (Collier, 230 Holistic care is the nurses specialty). This encompasses not just medicine per se, but healing as well. A nurse that recognizes the importance of the Pleneurethic perspective is valuable in advancement of non-traditional ideas by way of verbalizing and practicing these ideas. If respected members of the health care team can enlighten other health care providers about the merit of Pleneurethics then, as the author eloquently wrote, their number will grow.

Pleneurethics is a complex topic “…its basic message was health and the good life through an understanding of eternal health principles- Pleneurethic principles” (Collier, 246). Assisting patients to optimal health is also the goal of the Registered Nurse. The nurse is the manager of care, provider of care and a member within the discipline of nursing. By practicing Pleneurethic principles and educating their patients to do the same, the nurse can help prevent chronic disease and facilitate improved patient care.


Collier, R. 1972. Pleneurethics. (Terrey, J. Ed.). Tacoma, WA.

Collier, R. 1990. Pleneurethics: a philosophical system uniting body, brain and mind.

(Terrey, J. Ed). Tacoma, WA.

Scholar's Paper Example: Patterson Spring 2003

Rosemarie Patterson

Pleneurethics, a way of life

Heal Yourself

The Brain, Heart, Body and Soul (mind) are unique in every aspect. The four entities bond together to control the human entity called the being. The branches work together as a deeply rooted tree by the riverside. Every part of the body is a branch and every branch is connected to the head. The head cannot survive and function on its own to maintain the life in the body. When one or more members of the body, ceases to function properly then an imbalance occurs. Turmoil is evident, and the imbalance causes the roles of the four major entities to shift.

If the brain slows down or works overtime an imbalance in the whole body occurs. In Pleneurethics, mind and body are not the same but are separated from one another by the brain. The brain, a biological tissue, interrelates both with mind and with body. The brain is a demarcation terminal, a “biological buffer,” a sensitive device for transliterating conditions of body into sensations meaningful to mind, or activities of mind into commands for somatic activity.[1]

The head (brain) is the control center, it sends signals to the body, and it demands the heart to pump. There are six known neurotransmitters: Acetylcholine, serotonin, gaba, dopamine, Norepinephrine, and Endorphins, each having their own distinctive function. Acetylcholine promotes memory, sleep, and helps us get ready to act. Serotonin inhibits behavior, reduces aggression, regulated body temperature, helps recognize pain and helps regulate mood. Gaba helps to decrease anxiety and agitation. Dopamine controls your decision-making, controls fine muscle coordination, integrating thoughts and emotions, and stimulates the thalamus to release hormones that affect the thyroid, adrenal glands and sex hormones. Norepinephrine controls your ability to be alert, stimulates the fight or flight response, helps you to learn new information and helps with memory. Lastly, endorphins change emotional reactions to painful experiences. It is part of the brain’s reward center, part of your drive to eat and promotes growth of the brain’s mechanism for consolidating your memories. Truthfully, the brain produces living cells continually and can short circuit at any time.[2]

The head (brain) is the control center, it sends signals to the body, the leg to move, eye to blink, a muscle to twitch and it also demands the heart to pump.

The heart is the ever beating pulse that pumps water and nourishment (blood) throughout the body. It is the reservoir of life. It supplies vitality to every blood vessel, arteries and cells within the structure of the body.

The body houses the being and keeps everything intact within its boundaries. The brain, in all its glory and all other organs are contained and subjected to the boundaries and limitations within the walls of the body.

The soul is the everlasting spirituality housed within the body. It is fed and nourished by all the teachings learned and passed to you from family, teachers, friends basically from relationships and the absolute power. Spirituality is what we believe about the meaning of life, the existence of ourselves, other and a deity which we will call the absolute.

Man has created many remedies to keep life going, whether it is medications, operations, biopsies, implants, amputations, valves and or replacements. Man can fix it! Or can he? The soul is one entity that can not be manually “fixed”. It survives on relationships. Without relationships in this thing we call the “human being” the soul diminishes and the whole being suffers.

Even in the depth of the mentally challenge, the soul exists. Good, strong, loving relationships send messages to the soul to send impulses to the brain, and then the brain forwards it to the heart and body. When all of this happens, the entities work together as glue and heal the being holistically. But when one or more entities malfunction or an imbalance occurs, this is where the absolute power comes into play.

The absolute power steps in and provides balance to the being when it is in turmoil. The absolute is the supreme, guardian or keeper of the holistic body. This absolute power works as a catalyst which promotes healing among the being.

The absolute works as an attachment or bond and it can be found in the form of relationships. Carl Roger’s theory about relationships between the child and his or her major care takers is the most significant factor in development. He believed that all have the need to be loved.

My belief is that no matter what background, nationality, race, creed, sexual orientation or preference a person holds, he or she at some point in time has the ability to become 100% able to be responsible for his or her actions and also with proper guidance has the ability to achieve that success. I would like to incorporate the mentally challenged in this theory with the assistance of their care providers working together as a team introducing relationships and sociality to achieve the same results.[3]

Social interaction such as conflict, disequilibria and learning should be allowed to promote responsibility, and self-control. Autonomy is also required for self-growth. Basically Society makes us Human. Children do not develop naturally into human adults. Although their bodies grow, if raised in isolation they become little more than big animals. The concept of language must be experienced in order to understand what we know as brothers, sisters, mother, father, friends, teacher, and so on. Without the warm and friendly interaction, children would not be “friendly” in society’s acceptable sense of the term; nor would they cooperate with others. Through human contact people learn to become members of society, culture and members of the human community. Socialization into a group is what makes us human.

A person develops a personality through learned behavior. The behavior can be influenced through family, peer, teachers, professionals and daily contact. If there is no socialization that exists, then the personality is underdeveloped, stunted and retardation becomes quite evident in the being. To develop an acceptable personality, healthy socialization must exist. I believe a person has the ability to change his or her personality by changing their social environment. With the assistance of good counseling techniques and responses, using the behavior modification principles and working through the helping map guidelines, a person will have the tools and opportunity to overcome personality retardation.[4]

According to Piaget, a reference: Wadsworth, B.J. (1996). Piaget’s theory of cognitive behavior and moral reasoning and moral behavior in children. Certain stages of life children learn and grow into responsible adults. Children grow through stages which is a common process as they learn to reason. [5]

If you believe that the brain can survive on its own without the heart, body and soul, then you know something that the rest of us don’t. Each member of the being is very important and each needs to be included in the make up. The human being is a whole and works together as a whole. Man has learned how to make substitutions for a heart, and how to alter the brain and its matter, the soul is being continuously expanded by knowledge and beliefs. Have you heard of the saying that if the “head” is sick, so is the body? If the brain is diseased; then the whole body suffers. It suffers like a person with a mental disease trapped in a hole of bondage.

Richard Collier states that “Pleneurethics endeavors to strengthen the neural system and preserve its integrity by preserving its resources”.[6] If you maintain a healthy brain and its environment without constant anxiety or depression it will enhance the functioning of the whole being. A realistic and simple approach to our mentality is encouraged with periods of rest and meditation to balance the over-stimulation of modern society. [7]

From the information that has received from reading the Pleneurethic research, I believe that the Absolute which is the alpha and the omega cannot be manipulated by man. Man has created medicines that just treat the symptoms and not the disease. Nourish the brain, body, heart and soul by keeping yourself healthy and responsible for your mental welfare and illness will not take root in your life. Get plenty of rest and meditation to heal your own body. Good and healthy relationships with others will help guide you through the process. The supernatural does exist and is within our grasp. We respect the laws of nature, by making the choice of living your life to the fullest by understanding the concepts of Pleneurethics.

[1] Journal of Pleneurethics, Volume 5 Number 1, page

[2] Patterson, R – Tacoma Community college, Personal Theory of Counseling, November 5, 2001

[3] Ibid

[4] Ibid

[5] Wadsworth, B.J. (1996)

[6] Richard Bangs Collier, Pleneurethics: A New concept of healing, Vol.II, 2nd ed., (Tacoma, WA: PleuneurethicsSociety, 1990), p. 1

[7] Jim Carroll, Pleneurethics:Ten Principles of Pleneurethics, Journal of Pleneurethics, Volume 5 Number 1, 1997

Scholar's Paper Example: Walling 6-13-03

Joe Walling


Final Paper



Communism was primarily founded by Karl Marx. Communists strictly believe that God is a Supreme Being, a Creator, a Ruler, and does not and can not, and must not exist. God is considered a hindrance to a scientific, materialistic, and socialistic outlook. For Marx, man is God, and man created God in his own image. Man created religion in order to worship himself. Atheism is the foundation of Marx's thought and life, and atheism today is still the foundation of the Marxist/Leninist worldview. Marxism is atheism in theory and in practice. The elimination of religion is the theory of atheism in practice. Marx's search for "scientific truths" to support his atheism led him to the conclusions that shaped his communist theory. As he moved from his idealistic basis for his atheism in to the "socio-economic" realm, he reached the conclusion that religion is merely an anti-depressant for the oppressed working class.

"Religion," said Marx, is the sigh of the oppressed creature, the sentiment of a heartless world, as it is the spirit of the spiritless conditions. It is the opium of the people."(1) Eventually, when the whole world has embraced communism, no one will be oppressed, and therefore no one will cling to the unscientific fairy tales of religion. Marx explains, "Communism is that stage of historical development which makes all existing religions superfluous and supersedes them." (2)

Lenin is another major contributor to communism. He believed that the idea of "God" encourages the working class to drown its poor economic plight of slavery and misery "in sort of spiritual booze" of some mythical heaven. The idea of "God" encourages the working class to drown its economic troubles in a sort of "spiritual booze" of some imaginary heaven. Those who believe in this theory are harming the working class and cause them to forfeit their only chance of creating a true heaven on earth: global Communism.

Engels, a fellow atheist of Marx, states that they want to destroy everything that claims to be supernatural and superhuman because of the untruth and lying in the "pretension" of the human and the natural to be superhuman and supernatural. Engels states, "All religion is nothing but the fantastic reflection in men's minds of those external forces which control their daily life, a reflection in which the terrestrial forces assume the form of supernatural forces."(3)


Humanism's atheism is foundational not only to its theology but also to its philosophy, which is naturalistic. Humanist philosophy is that matter is ultimate reality. They trust the scientific method as the only sure method of arriving at knowledge. If something cannot be observed, tested, and experimented on, it cannot exist. Only what can be tested is meaningful; that which can't, is unreal. Since God is not laboratory tested, the supernatural does not exist. Because nothing exists that cannot be observed and tested, ideas, imagination, and rationality are all viewed by Humanists as side affects of the physical brain. Humanist philosophy believes matter is all that exists. They disregard and rule out all forms of the supernatural that regards nature as the "totality" of being and as a constant changing system of events existing independently of any mind or consciousness. Naturalists are unwilling to believe in a universe that includes too much design, because this design could be "construed" as evidence for a Designer. Naturalistic Humanism is the denial of the supernatural, and it is a complete philosophy.

For Marx, the “ideal” is nothing else than the material world reflected by the human mind, and translated into forms of thought. Lenin, like Marx, “believes the existence of the mind is shown to be dependent upon that of the body, in that the mind is declared to be secondary, a function of the brain, or a reflection of the outer world.” In this way, Marxists try to avoid the whole problem of perceiving thought as material, since no one can claim to have seen a thought or an idea, therefore maintaining a strict materialistic worldview.

The dialectical process was not created by the Marxist philosophy. But the Marxists used the ideas, which were based on an idealistic foundation, and configured them to fit into a materialistic method of reality. “Dialects see change or process due to conflict or struggle as the only constant—bearing in mind that this change and conflict always lead to more advanced levels.”(4) Marxists believe the proof for dialects is all around us. Matter can only be understood when one understands that it is constantly going through an eternal process (Theory of evolution). Engels lists three basic laws of the dialect: the law of the unity and struggle of opposites, the law of the transition from quantitative to qualitative change, and the law of the negation of negation. (5)


Marxists' ethics proceed out of Marxists' theology, philosophy, biology, economics, and history. According to the Marxist dialect everything in the universe, including society, is in a state of constant change. This change in society is a move toward the elimination of all social and economic class distinctions because evolution encourages more advanced civilizations. The next social advance in history will be the move from capitalism to socialism. This will certainly result in a change in society's ideas about morals. The dialectical view of history dictates the conflict between the working class and the bourgeoisie. Marxist/Leninists believe that the morality of these two classes is totally different, and when the working class family (proletariat) finally destroys the bourgeoisie, a new morality will reign - a new morality for the new man.

"The bourgeosis is not a human being with individual traits, but a social abstraction, a creature devoid of virtue or free will and without the right to live." (6)

Marxists remain hopeful that the new man created by a classless society will discover a new, higher morality. Garaudy believes, "It helps us understand that man is a creator, that he is his own creator, and it provides us with the means of overcoming alienation, which is the opposite of creation-of overcoming it for all of us: it enables us, that is, to base an indivisibly social and personal ethic not simply on its theoretical justification but on its practical realization: an ethic whose ultimate end creates the conditions which will make it possible for every man to become effectively a man, that is to say a creator." (7) So, for some Marxists, man's becoming a creator will be the next moral good after a classless society is achieved.


Marxists believes socialist democracy is a better form of government. No political system is acceptable. Marxism perceives the state itself as a "vehicle" for maintaining class antagonism. The aim of Marxist politics is to create a society in which the state is an outdated, unnecessary institution. Because Marxism seeks to abolish all class distinctions and the state is simply a tool for enforcing those distinctions, the Marxist believes the state will naturally shrink away as mankind evolves into a classless society.

Marxist/Leninists believe the proletariat must take hold of political power to bring about socialism and set the stage for the abolition of classes and eventually the state. Democracy for the Marxist is not the cause that much of the Western world thinks it is. It is a means to an end, a necessary tool for maintaining the early stages of socialism. Democracy has no value at all as an end in itself. Democracy is useful in establishing the dictatorship; but it is this dictatorship, in the excuse of a democracy, that is a crucial part of Marxist political development.

Marxists believe that the establishment of a new world order, world communism, and the withering away of the state are inevitable steps in mankind's biological and social evolutionary development. Just as man is evolving biologically, so society is evolving socially, economically, and politically. The new world order is an evolutionary progress over nations, states, tribes and other race and class distinctions. This has been the goal of all Marxist/Leninists since the beginning of Marxism. For Marxists, world community is not enough. It must be a world community based on communism. Only communism puts the means of production in the hands of the people, abolishes classes, the state, and leads man into a world of cooperation.

Theology of Pleneurethics

Richard Bangs Collier, the creator of Pleneurethics, believes that the "Inner Being" is not a God. It is a substantial amount of inspirational strength, but not in a hostile way. It is a secure place, but not an overlooking offensive power. It will not move a rocky mountain, but can contain enormous amounts of personal struggle and fright. It's not a power that will protect one's body from injury, but can temporarily calm the outer being when certain death from destruction is about to happen. Pleneurethics is a system leading to the development of an orderly mind, operating with ease, receiving a full explanation by the Inner Being and with a responsive neural system and soma at command. Mind and body are partly secondary to a utilizing society which Pleneurethics calls the Inner Being or Inner Individual. Therefore, people are not humbled before a mysterious outer god, but to an Inner Individual instead. Pleneurethics is then, more than just a special operation for the creation, preservation, and constructive utilization of neural sufficiency.

The church, by its own nature, becomes a plague on earth because in its modern form, the church is beyond the will of the people. The church is autocratic, dictatorial, and intransigent. It breaks the will of the humble upon its firm and inflexible outdated self-supporting doctrine. The church destroys the integrity of those who are converted by their worldly purpose, and divides human personality on an unrealistic basis.

Pleneurethics does not debate with the state, as the church has done in the past, and even continues to do so now. Pleneurethics works with, but below, the state and does not harm, obstruct, or attempt to challenge the state. Pleneurethics recognizes the fact that nations must have government, cities must have government, good families are governed, and each individual must govern himself, all in agreement with all the laws both natural and civil.

Philosophy of Pleneurethics

The aim for Pleneurethics is to master the mind so that it becomes a powerful and reliable tool, useful for its highest ethical purpose. Pleneurethics is not negative or critical of human on earth. Bangs does not believe that life is nothing but suffering, pain, imperfection, emptiness, unhappiness, greed, and a desire for pleasure. Pleneurethics does not support the presence of an everlasting God. He also does not believe that the idea of "me" or "mine" is unwanted in itself. "Belief in self can just as easily lead to high ethical responsibility with true humility and real charity." (8) Pleneurethics is only concerned with things of this world.

Pleneurethics sees no clear evidence for life as it is known on earth after death. May it be rebirth through reincarnation, heaven or hell. Pleneurethics does not deny the possibility of rebirth through reincarnation although technical defects are seen in the logic of reincarnation. Pleneurethics is concerned with the total being of Man.

The guideline for Pleneurethics is "Do not increase the survival problems of others, but act so as to reduce them instead." (27) Therefore, act constructively and not destructively. Consider the needs of others, and act responsible to eliminate future needs.

Ethics in Pleneurethics

There is no conversion in Pleneurethics. Turning one over to some god in a non-existing heaven is not tolerated. No one is asked to self-surrender or self-sacrifice in the study of Pleneurethics. No one can run away their responsibility for their destiny. Pleneurethics improves the mind by energizing, expanding, restructuring, and polishing it. Yet, a mortal mind cannot exist without a mortal body.

The ethics of Pleneurethics are not slanted to support itself. It offers a complete guide to moral conduct. It will rise above the imbalanced ethics of church and controlling religion. The ethics of Pleneurethics is based on rational consciousness, not mystery. It places moral responsibility on the individuals themselves.

In Pleneurethics, anything of nature that a person really wants to do is worthwhile. All responsibilities that reflect the true being of the person are admirable. One may find fulfillment in a task that may be simple or difficult as long as it fits into one's inner nature. Any task that one may find pleasant is in harmony with one's basic nature.

Politics of Pleneurethics

Pleneurethics sees the need for some form of government over groups of people as long as people cannot control themselves. Churches and states come and go because they are manmade to fit into special social and regional occasions. Pleneurethics does not accommodate to special occasions or adjust to any particular era. It is interested in popular thought and current events.

For Pleneurethics, there is no division between it and the state. Church and state have always been enemies. Their attempt for control of the people regularly contradicts one another. This "divergency" of purpose can and may lead to terrible turmoil among people. Pleneurethics stands strong for the moral life free from crime and ethic. There are no costly offices in Pleneurethics. Pleneurethics teaches that one's government is truly one's government. All governmental workers are held to be honest and capable until proven otherwise. It seeks to inform, make possible, and encourage individual man. If this happens, then the state must be good. The form of government is not nearly as important as the ethical stature of those in high office.


Oxford University Press. Oxford Family Encyclopedia: First Edition. Copyright George Philip Limited. New York: 1997

Richard Bangs Collier. Pleneurethics: A New Concept of Healing. Vol. 4. Published by The Pleneurethics Society. Copyright 1968: Tacoma, Washington.

David A. Noebal. Understanding the Times. Harvest House Publishers. Copyright Summit House Publishers Ministries. Eugene, Oregon: 1991


1. Marx and Engels, Karl Marx-Fredrick Engels: Collected Works, 40 volumes (New York: International Publishers, 1976), vol. 3, p.175.

2. Marx and Engels, Collected Works, vol. 6, p. 103

3. David A. Noebel, Understanding the Times, (Oregon: Harvest House Publishers, 1991), p. 72.

4. David A. Noebel, Understanding the Times, p. 140

5. David A Noebel, Understanding the Times, p. 142

6. David A Noebel, Understanding the Times, p. 224

7. Kurt Baier, "Comment by Kurt Baier on Schneider Article," in Humanist Ethics, ed. Storer, pp. 194-195

8. Richard Bangs Collier, Pleneurethics: A New Concept of Healing, (Washington: The Pleneurethics Society Publishers, 1968), p.16

9. Richard Bangs Collier, Pleneurethics: A New Concept of Healing, p. 27

Thursday, March 30, 2006

Scholar's Paper Example: Karlsson Winter-05


and the

Metabolic Mandate

Gina Karlsson

Pleneurethics Scholarship

Winter, 2005

The core principles of Pleneurethics enjoin us as individuals to make sensible, informed choices with regard to our physical health. In order to enjoy the benefits of overall neurological and physical health, we are charged with the universal responsibility to care for the bodies we are gifted with, so that we will then have optimum freedom to pursue more cerebral goals without the debilitating concerns of ill health. The principles of metabolic health directly coincide with Pleneurethical principles; overlapping in the supposition that when an individual enjoys excellent physical health all other systems, including ethical considerations and neurological function, will directly benefit.

Pleneurethics, as defined by its creator, Richard Bangs Collier, is a philosophy which advocates neurological fitness as the fundamental precept of good health. Collier claims that excellent neurological health has a direct influence upon subsequent ethical conduct, and was ahead of his time in recognizing the importance of establishing a holistic approach to body systems. This overarching theme illustrates his belief that when this holistic approach is implemented, a person’s health, character, and ability to make responsible choices are enhanced, benefiting both the individual and society. Collier’s writings consist of an analysis of his beliefs on the value of integrating chemical, mental, spiritual and physical body systems for the express purpose of creating a more nurturing society, and he charges the community at large with his humanitarian mandate: “If the greatest good is sensitive awareness of the collective need of the living community, then the lowest evil is ignorance of such a need, and it does not matter if such ignorance is witting or unwitting, premeditated or unpremeditated” (Collier, “Philosophy” 69).

Collier’s exposition of Pleneurethical principles seeks to examine the connection between the brain and the mind, and to apply that understanding to the context of the human body system. He further notes that if the brain experiences ongoing mental stress, it can result in damage to the actual structures of the body, resulting in a negative impact on whatever healing process is undertaken to address that structural damage. Collier declares that “brain exhaustion provoked by mental stress can cause the body to become imbalanced” (Collier, “Concept” 29). He coined a term for that mental stress; “brain exhaustion,” and cautions that this state can lead to a metabolic imbalance which then interferes with the body’s ability to function efficiently. That inefficient function can impede the person’s ability to exercise sound judgment (Collier, “Concept” 125). In his compelling quest for holistic “balance,” Collier infers that individuals must seek to understand their surroundings, and in so doing contribute to the efficiency of the brain’s processes. “Proper interaction with one’s environment can lead to positive influences on character, physical health and an improved quality of life” (Collier, “Essential” 174-6).

Collier’s theories are based upon the belief that the human brain is in a circuitous relationship with the body, each directly impacting the other.

“If the brain is disrupted, no matter what the source, the mind will be subsequently influenced. The reverse is also true. If the mentality of mind is first insulted, this will eventually be reflected into the physical brain…That which is true for the mind/brain relationship is also true for the brain/somatic organ relationship” (Collier, “Philosophical”).

Collier concludes, “In Pleneurethics, all chronic disabilities of man are diagnosed in terms of brain involvement, and all avenues of therapy are directed at relieving the cause of whatever chronic debility exists” (Collier, “Journal” 4). The answers to the paradox between the quality of life and chronic debility from aging lie within us. The results of multiple bodies of research conclude that it is metabolism, not genetics, which determines how we age. This theory is called the metabolic model of aging.

Stephen Cherniske, a noted biochemist, expresses the two components of metabolic aging as anabolic and catabolic. Anabolic metabolism refers to the rebuild, repair and restoration activities of the body. Catabolic activity basically refers to breakdown and degeneration. The ratio of damage to repair is fundamentally responsible for determining at what rate we age (Cherniske 6).

The primary building block of life, the DNA molecule, is understood as a double helix which has two long strings coiled around one another, called nucleotides. Those nucleotides are matched and connected, one string to another, in mirror image of each other (“Mitosis”). Every cell in every living thing contains DNA. When cells divide, which they do over 300 billion times a day (Cherniske 200), one string goes to the old cell, and the other goes to the new cell. Each string then begins to generate its mirror image. When this happens over and over throughout our lives, error eventually occurs. This error in cell mitosis results in the biomarkers we term “aging.” However, the good news is that we do have clear choices which can impact the quality of our aging.

We routinely endure a plethora of illnesses that are entirely preventable. We suffer from irrational fears and poverty of spirit. In our desperation, we turn in the wrong direction for help—albeit to technology instead of nature. We behave as though our upset stomach is the result of an antacid deficiency, our fatigue is from a lack of caffeine, unwanted fat will melt away with a diet pill, cancer can be cured with poisons, and muscle and joint pain are caused by an ibuprofen deficiency (Cherniske). These are bizarre notions, as is the belief that the answers to our stressful existence could be anti-depressants or better scheduling. In 1998, an extensive study published in The Journal of the American Medical Association showed that 106,000 people die annually in American hospitals from medication’s side effects; and those are just the recorded incidents. Collier comments on this trend: “The current definition of the practice of medicine focuses exclusively on the use of drugs and medications in the treatment of disease. It was steered away from the practice of using anything found effective, largely because law and modern precedent have circumscribed its role. Thus, the current practice of medicine has chosen to interpret the course of chronic illness as essentially biochemical in nature” (Collier). It is clear that a shift in philosophy is crucial to maintaining optimal health.

Understanding the fundamentals of the metabolic plan as outlined by biochemist Stephen Cherniske is about “learning the rules so you can enjoy the game to its fullest—achieving maximal life span and high-level wellness” (Cherniske 9). There are two keys to this puzzle: the first is to maximize anabolic metabolism, that astonishing capacity for self-repair and regeneration, and second, we must somehow stop catabolic activity by discerning the metabolic shift which naturally occurs as we age, then using appropriate tools to counteract that phenomenon. Metabolism can then be summarized as the process of anabolic repair versus catabolic damage within the body.

The typical model of aging which embraces the theorem that aging is the inexorable process of degeneration has been replaced with a new model in some circles, which suggests that metabolism is the major factor to be considered in aging and health. Cherniske has stated that, “Aging is a dynamic process over which we have considerable control (Cherniske 19).” If it is true, as Cherniske states, that only about 35% of aging is controlled by our genes, we can deduce that 65% is under our control. Aging occurs because of a metabolic shift from the anabolic stage of high energy, rebuild and repair to a catabolic stage, characterized by low energy and breakdown. There is a balance of these two forces at about age 30. As stated above, the human body produces about 300 billion new cells every single day. Beginning at about age 30, the new cells are not as healthy as the cells they are replacing. The key, then, is to keep producing healthy cells by providing the body with the raw materials needed to support its ability to regenerate itself. Anabolic metabolism is circular: high muscle mass sends longevity signals to the brain, and the brain responds by sending anabolic instructions back to the body, which then maintain critical muscle mass. All of this communication is accomplished biochemically—with “a dizzying array of enzymes, hormones, and nerve signals that control life” (Cherniske 24). It logically follows then, that if the 300 billion cells made today are stronger and healthier than the cells they replaced and this is done consistently, day after day, then every aspect of who we are will improve: appearance, strength, stamina, sex drive, memory, and even mood. This is now possible, and it’s not genes or luck—rather, it is the result of conscious, ethical choices.

Prevention also plays a vital role in healthy aging, and nutrition is the catalyst in that process. The two major factors affecting anabolic metabolism are raw materials and hormone signals. It is difficult to get the raw materials which would nourish the body and restore anabolic health in the typical American diet. Depleted soil produces deficient plants, and when that is combined with bad food choices, cooking methods, and selective breeding; many of the nutrients vital for anabolic repair are simply unavailable. This obstacle can be overcome by incorporating longevity foods and quality supplements into the diet (Cherniske). Secondly, our bodies need a signal to tell the body what to do with those raw materials, and this signal comes from hormones. In youth, DHEA, estrogen, testosterone and progesterone combine to send the messages that tell the cells to rebuild, restore, and repair. In the evolutionary design, our bodies are programmed to initiate shutdown sequences at about age forty. It then becomes incumbent upon us to provide our body with nutrients which can support healthy cell regeneration. The body requires only about forty-two nutrients to keep us alive, but literally hundreds are required for optimum cellular repair (Cherniske 200). Invariably, these nutrients—which include polyphenols, flavonoids, isoflavones, carotenoids, vitamins, and trace minerals—are found in whole grains, fresh fruits, and vegetables, yet surveys indicate that Americans are consuming fewer of these foods than ever before (“Benefits” H54). The typical person eats on the average, only eleven types of food and only two to three servings of fruits and vegetables per day (Brewster). Most nutritional scientists recommend at least nine servings of fruits and vegetables to maintain sufficient antioxidant power. “A healthy diet is rich in whole ‘natural’ and unprocessed foods. It is especially high in plant foods, such as fruits, vegetables, grains, beans, seeds and nuts, as these foods contain not only valuable nutrients, but also dietary fiber which has remarkably healthy properties. A healthy diet must contain adequate, but not excessive, quantities of protein, and include at least eight glasses of water per day” (Murray).

Another problem was uncovered by researchers at the Fred Hutchinson Cancer Research Center in Seattle, Washington. They report that “plant nutrients known for their anticancer capabilities have been effectively removed from American foods through processing and selective breeding” (Drewnowski 124-35). This is because these compounds have bitter flavors, and growers and manufacturers have altered them for marketing purposes (Cherniske 32). The overriding motivation is money for the manufacturers. There is a solution, however; food scientists have created extracts from the most nutrient-dense fruits and vegetables. These compounds can be used to supplement a nutrition-poor diet and to provide the building blocks necessary to optimal health.

“Pleneurethical principles endorse the practice of a healthy diet and a sensible exercise regime. “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 [sic] land, with minimal processing or refining are preferred. Vegetable foods are held to be superior to animal flesh…” (Collier, “Journal” 9).

Stress is a catabolic disaster. It stealthily weakens the immune system, accelerates aging, interferes with deep sleep and sets us up for a ferocious cycle of fatigue, illness and even more stress. Stimulants like caffeine cannot supply real energy—biologically, caffeine actually exacerbates stress. The jolt received from caffeine raises hormone levels and constricts blood vessels. This feeling becomes normalized and we are obliged to consume even more of the stimulant to duplicate the previous sense of mental sharpness. Caffeine also causes us to become dehydrated, compromises our immunity, and has a negative affect on our sleep patterns. Add to this dilemma the fact that we often don’t get what we want, and do get what we don’t want (Cherniske 115). Our reactions to this irony can result in stress, which saps our energy, creates unhappiness, and prevents deep and restful sleep. Life is not about avoiding stress or pretending to be happy. It is about meeting life’s challenges in creative and effective ways which can then transform that stress (Cherniske 116).

Dehydration adds to catabolic damage because water is essential for good health. Coffee, caffeinated tea, soft drinks and alcohol are diuretics which dehydrate the body. Even slight dehydration can disrupt critical cell functions. Ironically, thirst is not an accurate gauge of the need for water. Research shows that the body can become significantly dehydrated before we actually feel thirsty. A recent study has shown that “minute changes in cell hydration produce dramatic alterations in cellular metabolism and gene activity” (Haussinger E343-55). That very gene activity affects every cell in our bodies, influencing the body’s ability to repair and reproduce. It is clear that our intake of water has a critical bearing on our mental and ethical well-being (Cherniske 225). Water is vital to all the body’s functions, including movement, digestion, and temperature regulation. It is important to be moderate with dehydrating beverages, and to compensate by eating lots of fruits and vegetables and drinking filtered water throughout the day.

This is where the two paradigms of Pleneurethics and metabolism reach consensus. The precepts of Pleneurethics demand that individuals use all means available to assist the body in functioning optimally. I submit that lifestyle changes which would enhance the brain’s ability to function at peak level are ethically mandated. This optimum performance would then result in better ethical health for the individual—both the metabolic and the Pleneurethical systems working in tandem to achieve ethical health, because “…Ethics is the final goal of Pleneurethics…” (Collier, “Concept” 336).

The old labels don’t apply. There’s nothing “alternative” about it. It is incumbent upon us as individuals to educate ourselves on how we can best support our bodies, even at the metabolic level, so that we may enjoy the freedoms associated with good health. It is even more important to consider the question of “Why do I want to live a more dynamic life?” The next logical step is to take small, achievable steps to get where we need to be in order to create or maintain that level of intensity. Decisions never come without a price. Progress is accomplished in small, deliberate steps, and that is where the power to change our journey lies; all that is mandated is that necessary first step.

Works Cited

“Benefits of Fruits, Vegetables Still Go Unrealized.” Los Angeles Times; August 16, 1990: H54.

Brewster, L., and M. F. Jacobson. The Changing American Diet. (Washington, D.C.: Center for Science in the Public Interest, 1978).

Cherniske, Stephen, M.S. The Metabolic Plan. (Random House: New York, 2003).

Collier, Richard Bangs. Essential Pleneurethics. (Tacoma, WA: Pleneurethics Society, 1989).

---. Journal of Pleneurethics. Vol. 3 No. 1 (Tacoma, WA: Pleneurethics Society, 1995).

---. Pleneurethics: A New Concept of Healing Vol. 5, 2nd ed., (South China Morning Post, 1969).

---. Pleneurethics: A Philosophical System Uniting Body, Brain and Mind. (Tacoma, WA: Pleneurethics Society, 1990).

---. Pleneurethics: A World Class Philosophy. (Smithtown, New York: Exposition Press, 1981).

Drewnowski, A., and C. Gomez-Carneros. “Bitter Taste, Phytonutrients, and the Consumer: A Review,” American Journal of Clinical Nutrition 72, no. 6 (December 2000): 124-35.

Haussinger, D., F. Lang, and W. Gerok. “Regulation of Cell Function by the Cellular Hydration State Part 1.” American Journal of Physiology 267, no. 3 (September 1994): E 343-55.

Murray, Michael T., and Joseph E. Pizzorno. Encyclopedia of Natural Medicine: Prima Publishing, Rocklin, CA, 1991.

“The Cell Cycle and Mitosis Tutorial.” (The Biology Project). University of Arizona: April, 1997. .

Scholar's Paper Example: McCoy 01-21-05

Amanda McCoy


The effects of Pleneurethics on Dermatomyositis

There are many treatments for the autoimmune disease dermatomyositis, but few are completely successful. Though, according to public record, pleneurethic therapy has not been

used as a treatment for dermatomyositis, pleneurethic therapy could be beneficial to patients that are diagnosed with dermatomyositis. To understand how pleneurethic therapy could be helpful in the treatment of the autoimmune disease dermatomyositis, it is important to first understand what the phrase “autoimmune” means, how autoimmune diseases work, and what are some well known autoimmune diseases. Once that is understood it is then important to know what is dermatomyositis, what are its symptoms, and what are the cause and treatment of dermatomyositis. Only then can one understand the relivence of what is pleneurethics, how does

pleneurethics see chronic illness, and why is it important that pleneurethics finds the root of the problem. This leads to the understanding of how pleneurethics can help treat dermatomyositis,

does an illness that effects the whole body need a holistic treatment, and how has pleneurethics helped in similar cases. It is also important to know whether pleneurethics treat illness other

than physically, and in what way does pleneurithics treat the mind and body together. Furthermore, it is important to understand what mind structures are, does pleneurethics create a sense of well being. how does a positive attitude make a person healthy, and how is positive and negative attitudes, and their effect on health, commonly experienced. After these elements are analyzed, it will become clear that when pleneurethics is applied to the treatment of the autoimmune disease dermatomyositis the patient can receive a more complete form of healing.

First of all, what are autoimmune diseases? What does the term “autoimmune” mean? How do autoimmune diseases work? And what are some well known autoimmune diseases?

The term “autoimmune” in the phrase “autoimmune disease” is derived of two basic or root words, auto and immune. According to the website autoimmune.htm “The word auto is the Greek word for self. The immune system is a complicated network of cells and cell components (called molecules) that normally work to defend the body and eliminate infections caused by bacteria, viruses, and other invading microbes.”1 So in essence, “autoimmune disease” means that the immune system works independently with out considering the body’s best interests.

When a person has an autoimmune disease the person can develop a variety of different symptoms depending on which autoimmune disease they have. A person with an autoimmune

disease’s symptoms occur when ”. . . the body’s immune system, which normally fights infections and viruses, does not stop fighting once the infection or virus is gone. The immune system then attacks the body’s own normal, healthy tissue through inflammation . . .or

swelling.”2 Without proper treatment the immune system, of a person with an autoimmune disease, can cause serious and permanent damage to a body’s healthy tissue.

There are a variety of autoimmune diseases that can attack a body’s healthy tissue, in lots of ways. Some of the most well known autoimmune diseases are: Multiple sclerosis, Lupus, and type one diabetes. According to,

in multiple sclerosis, the autoimmune reaction is directed toward the brain. In the case of lupus, the effected areas can vary from person to person. With type one diabetes, the immune system destroys insulin producing cells in the pancreas.3

Now that the phrase “autoimmune disease” has been identified, the next questions are what is dermatomyositis? What are the symptoms of dermatomyositis? What is the cause and treatment for this disease? Like the phrase “autoimmune”, dermatomyositis is also made up of two root words “derma” and “myositis”. The first word ,derma, means skin. The second word, “myositis means inflamation of the muscle . . .”4 So, the term Dermatomyositis means the

inflamation of muscle and skin.

The symptoms of dermatomyositis can vary from person to person, though people usually have a few symptoms in common. According to the A.A.R.D.A., most patients suffer from a skin

rash on their upper chest and face. Muscle pain and swelling are also common symptoms of dermatomyositis. Weakness of the neck and limbs is often seen as a “hallmark” of dermatomyositis and related conditions. 5

The cause of dermatomyositis is unknown, partly because dermatomoysitis is a very rare condition. Though the cause of dermatomyositis is still not completely clear, many speculate that

it is caused by a genetic weakness. It is believed that this genetic weakness can be passed down from generation to generation, usually through female members of a family.

Dermatomyositis is usually treated by the suppression or by restraining the immune system. According to M.D.A. diseases, the first treatment used is usually oral prednisone, a corticosteroid hormone that suppresses the immune system. Though oral prednisone is effective when treating dermatomyositis, it can also have negative side effects. Some of the side effects of predinsone are: weight gain, osteoporosis, diabetes, and mood swings. Several other treatments exist, but are only offered as a last resort. These treatments include : whole body irradiation, and thymus gland removal.6

Now it is important to know, what is Pleneurethics? How does Pleneurethics perceive chronic illness? How does Pleneurethics find the root of the problem?

Like the terms “autoimmune disease” and “dermatomyositis”, the term “Pleneurethics” is also made up of basic or root words. The term pleneurethic is derived from three words: plenary

meaning completely competent, neural relating to the brain, and ethic having to do with responsible behavior.7 So, pleneurethics is a complete understanding of the brain, and its related systems’ correct behavior.

In pleneurethics it is believed that all illness or disease is in some way linked to the workings of the brain. “Chronic illness, which is the primary concern of pleneurethics is a degenerative disturbance to the brain.”8 With the pleneurethics way of treating chronic illness, it’s believed that it is impossible to effectively treat the chronic illness without first finding and correcting the mis-workings of the person’s brain. Without correcting these mis-workings of the brain, it is very unlikely that the person would return completely to the state of good health.

Pleneurethics gets to the root of a chronic illness by “. . . correcting the prime source of the disease process.”9 Because in pleneurethics it is understood that a person’s body and brain have an inseperatable link, pleneurethic therapy does not treat only an

illness’s symptoms; it also treats the source of a person’s symptoms found in the person’s brain. It is because of the way pleneurethics perceives chronic illness, that pleneurethics therapy can get to the root of the chronic illness.

Now that it has been stated what pleneurethics is, the next questions should be: how can pleneurethics help treat dermatomyositis? Does an illness that effects the whole body really need a holistic treatment? How has pleneurethics helped in similar cases?

Patients with dermatomyositis often suffer from muscle pain, fatigue, and depression. With traditional medical treatment each of these symptoms would most likely not be seen as connected, and would be treated separately. Because symptoms are treated individually, most people do not receive full relief from their symptoms. In pleneurethics, all the symptoms are thought to be connected and treatment would be specialized so all the symptoms and the source of the problem (the mis-workings of the brain) could be treated. It is because “Pleneurethics is a way of life and a system of therapeutics based on a balanced view of the whole person.”10, that it can help to treat dermatomyositis better than traditional medical treatment.

An illness, like dermatomyositis, that effects the person’s whole body does need a holistic treatment. With traditional medical treatment a patients symptoms are often treated with an unbalanced priority basis, and some symptoms , which doctors believe are unimportant or life threatening, can go neglected or completely untreated. Many patients with dermatomyositis never return to full health. These patients spend the rest of their lives, after diagnoses, suffering from the side effects of their medication, lesser symptoms from their condition, and from exacerbations and remissions of their illness. Because it gets to the root of the problem, pleneurethics leaves no symptom untreated or neglected. “Pleneurethics also seeks to preserve structural integrity to foster the biological basis for spontaneous health.”11 This form of therapeutics allows the patient to return to full health and stay there.

Though there is no public record of a person with dermatomyositis being treated with pleneurethic therapy, there are instances of people with similar symptoms being treated with

pleneurethics. These cases resulted in positive outcomes. In one account, according to Collier, a young boy was suffering constant fatigue and illness. “. . . afflicted with one cold after another

and just did not have any energy . . . He just seemed to blossom out over the weeks of (pleneurethic) therapy.”12 In a short amount of time the patient began to see positive results with no sign of reoccurrence of his illness. If pleneurethic therapy can improve

the health of patients with similar symptoms as people with dermatomyositis, there is little reason to doubt there would be similar results for people with dermatomyositis.

Because pleneurethics treats not only the physical, but also the source of the problem in the mis-workings of a person’s brain, it is important to understand how pleneurethics treats illness other than physically. How does pleneurethics treat the mind and body as one unit? What are mind structures? Does pleneurethic treatment create a sense of well being?

Pleneurethics treats illness in more ways than physically by finding the root of the problem, which could be a malstructure of a person’s brain or it could be a physical injury in the brain and related systems. “Structural distortion produces functional abnormalities that is the primary cause of both mental and physical health problems.”13 By correcting malstructures or treating injuries in the brain and related systems, pleneurethics treats both physical and mental health problems at the same time. This allows people treated with pleneurethic therapy to return to physical health and to be in a state of mind to enjoy their good health.

Pleneurethics can find the source of a person’s illness and treat both physical and mental problems at the same time because of its understanding of mind structures. According to Collier the “. . . mind is divided pleneurethically into three sectors: infrallect, intellect, and ultrallect. The infrallect is related to that part of the brain that controls body maintenance, the intellect receives sensory stimuli, and produces mentality, the ultrallect is involved with ethics, equality

and welfare of other life.”14 Because pleneurethics understands that a person’s body, mind, and understandings of ethics are connected, it can treat a person completely without any remaining symptoms or side effects of the person’s illness.

People who are diagnosed with dermatomyositis often suffer from depression, which is indirectly caused by their condition. If people with dermatomyositis were treated with pleneurethic therapy they would receive relief from both the symptoms of their illness and from their depression. According to Collier “During the first few weeks of care, an individual will usually experience a feeling of well-being, clear headedness, renewed energy, and optimism.”15

This natural feeling of well-being, for the patients, is almost never achieved with more traditional forms of medical treatment.

A person’s attitude can effect his or her health both positively and negatively. There are definable reasons why a positive attitude can improve a person’s health. In contrast, many people have experienced for themselves that a negative attitude, depression, or a lot of stress can negatively effect a person’s health. People with weakened immune systems, like people with dermatomyositis, need to be very careful about their attitudes because they are already

vulnerable to viruses and infections. Because pleneurethic therapy naturally gives a patient a feeling of well-being, it helps to promote a positive attitude and it helps eliminate already existing negative attitudes.

It is very important that people with dermatomyositis keep a positive attitude. A positive attitude, for people with dermatomyositis, can help with their body’s healing processes and even strengthen their immune system. “A positive mental out look can actually promote your body’s healing. During the last few years doctors and researchers have explored the interconnectedness of a person’s immune system and mental state.” 16 One of the many researchers studying the connection between positive attitude and a person’s health is the “CHEER” project. In research done by the “CHEER” project “it was found that when you laugh your body sends some

incredibly great chemicals into your humor or fluids of your body. They fight disease, reduce the effects of aging, and kill various cancers.”17

Many people have experienced for themselves that negative attitude, depression, or a lot of stress can negatively effect their health. In ,1999, I was diagnosed with dermatomyositis; and

ever since, any time I experienced a period of high stress or depression it was soon followed by several days of various kinds of viruses, infections, or an exacerbation of my condition. For

example, like clockwork I seem to catch a cold or flu during every final exams for school. In contrast, I rarely become ill or experience exacerbations of dermatomyositis during my summer vacations. Though my condition is rare, my examples are not unique. Many people with autoimmune problems are needlessly afflicted with one cold after another, a problem that could be solved quickly and easily with pleneurethic therapy. This form of therapy would encourage a

person to naturally develop an optimistic attitude. When one understands what is an autoimmune disease, what is dermatomyositis, what is pleneurethics, and how pleneurethic therapy can help treat a patient with dermatomyositis, it

becomes clear why pleneurethic therapy could offer a patient with dermatomyositis a more complete form of healing. People suffering from dermatomyositis often have minor symptoms of their illness or emotional that are neglected or even not treated when the person is treated with traditional medical practices. Because of pleneurethics gestalt way of viewing a person with an illness, pleneurethics treats the person’s physical and emotional problems. Because pleneurethics

treats the source of the problem, pleneurethics can return a person with dermatomyositis to full health and keep them that way. This is almost never achieved when a patient is treated with traditional medical practices.


1. National Institutes of Health. National Institute of Allergy. Infectious Diseases.

Autoimmune diseases (General). June 25 2004. Jan 20 2004.

2. Myositis Association, The. About Myositis. 2004. Jan 20 2004

3. National Institutes of Health. National Institute of Allergy. Infectious Diseases.

Autoimmune diseases (General). June 25 2004. Jan 20 2004

4. Muscular Dystrophy Association. Disease: Dermatomyositis (DM). 2004. Jan 15 2004.

5. American Autoimmune Related Diseases Association. Polymyositis and Dermatomyositis. 1997-2003. Jan 15 2004.

6. Muscular Dystrophy Association. Disease : Dermatomyositis (DM). 2004. Jan 15


7. Bangs Collier, Richard. Essential Pleneurethic. Tacoma, Wa: Pleneurethics society,


8. Ibid pg. 2

9. Ibid pg.4

10. Ibid pg. 1

11. Ibid pg. 1

12. Bangs Collier, Richard. Pleneurethic Vol. 1. Tacoma, Wa: RB Collier, 1969,6

13. Bangs Collier, Richard. Essential Pleneurethic. Tacoma, Wa: Pleneurethics society,


14. Bangs Collier, Richard. Essential Pleneurethic. Tacoma,Wa: Pleneurethic society,


15. Bangs Collier, Richard. Pleneurethic Vol.1 . Tacoma, Wa: RB Collier, 1969

16. Femhealth. The Health Benefits of a Positive Attitude. 1997-2004. Jan 20 2004.

17. Cheers project, The. References and Research. 2002. Jan 20 2004.


NOTE: The spacing issues in this post are problems related to posting on the Blog and not the responsibibility of the author. (rok)