health

• arises from integration of truth, beauty, and goodness

2:7.11All truth—ma­te­rial, philo­sophic, or spir­i­tual—is both beau­ti­ful and good. All real beauty—ma­te­rial art or spir­i­tual sym­me­try—is both true and good. All gen­uine good­ness—whether per­sonal moral­ity, so­cial eq­uity, or di­vine min­istry—is equally true and beau­ti­ful. Health, san­ity, and hap­pi­ness are in­te­gra­tions of truth, beauty, and good­ness as they are blended in hu­man ex­pe­ri­ence. Such lev­els of ef­fi­cient liv­ing come about through the uni­fi­ca­tion of en­ergy sys­tems, idea sys­tems, and spirit sys­tems.

• Prince’s staff promoted hygiene, sanitation, cooking

66:5.177. The guard­i­ans of health and life. This coun­cil was con­cerned with the in­tro­duc­tion of san­i­ta­tion and the pro­mo­tion of prim­i­tive hy­giene and was led by Lut.

66:5.18Its mem­bers taught much that was lost dur­ing the con­fu­sion of sub­se­quent ages, never to be re­dis­cov­ered un­til the twen­ti­eth cen­tury. They taught man­kind that cook­ing, boil­ing and roast­ing, was a means of avoid­ing sick­ness; also that such cook­ing greatly re­duced in­fant mor­tal­ity and fa­cil­i­tated early wean­ing.

66:5.19Many of the early teach­ings of Lut’s guard­i­ans of health per­sisted among the tribes of earth on down to the days of Moses, even though they be­came much gar­bled and were greatly changed.

66:5.20The great ob­sta­cle in the way of pro­mot­ing hy­giene among these ig­no­rant peo­ples con­sisted in the fact that the real causes of many dis­eases were too small to be seen by the naked eye, and also be­cause they all held fire in su­per­sti­tious re­gard. It re­quired thou­sands of years to per­suade them to burn refuse. In the mean­time they were urged to bury their de­cay­ing rub­bish. The great san­i­tary ad­vance of this epoch came from the dis­sem­i­na­tion of knowl­edge re­gard­ing the health-giv­ing and dis­ease-de­stroy­ing prop­er­ties of sun­light.

66:5.21Be­fore the Prince’s ar­rival, bathing had been an ex­clu­sively re­li­gious cer­e­mo­nial. It was in­deed dif­fi­cult to per­suade prim­i­tive men to wash their bod­ies as a health prac­tice. Lut fi­nally in­duced the re­li­gious teach­ers to in­clude cleans­ing with wa­ter as a part of the pu­rifi­ca­tion cer­e­monies to be prac­ticed in con­nec­tion with the noon­time de­vo­tions, once a week, in the wor­ship of the Fa­ther of all.

66:5.22These guard­i­ans of health also sought to in­tro­duce hand­shak­ing in sub­sti­tu­tion for saliva ex­change or blood drink­ing as a seal of per­sonal friend­ship and as a to­ken of group loy­alty. But when out from un­der the com­pelling pres­sure of the teach­ings of their su­pe­rior lead­ers, these prim­i­tive peo­ples were not slow in re­vert­ing to their for­mer health-de­stroy­ing and dis­ease-breed­ing prac­tices of ig­no­rance and su­per­sti­tion.

• first attention paid to h. in continental nation industry

72:7.2In all in­dus­try first at­ten­tion is paid to health; cer­tain phases of phys­i­cal well-be­ing are re­garded as in­dus­trial and com­mu­nity pre­rog­a­tives, but in­di­vid­ual and fam­ily health prob­lems are mat­ters of per­sonal con­cern only. In med­i­cine, as in all other purely per­sonal mat­ters, it is in­creas­ingly the plan of gov­ern­ment to re­frain from in­ter­fer­ing.

• religious experience markedly influenced by

100:1.6Re­li­gious ex­pe­ri­ence is markedly in­flu­enced by phys­i­cal health, in­her­ited tem­per­a­ment, and so­cial en­vi­ron­ment. But these tem­po­ral con­di­tions do not in­hibit in­ner spir­i­tual prog­ress by a soul ded­i­cated to the do­ing of the will of the Fa­ther in heaven. There are pres­ent in all nor­mal mor­tals cer­tain in­nate drives to­ward growth and self-re­al­iza­tion which func­tion if they are not specif­i­cally in­hib­ited. The cer­tain tech­nique of fos­ter­ing this con­sti­tu­tive en­dow­ment of the po­ten­tial of spir­i­tual growth is to main­tain an at­ti­tude of whole­hearted de­vo­tion to su­preme val­ues.

• arises from unification of mind and spirit

100:4.3But the great prob­lem of re­li­gious liv­ing con­sists in the task of uni­fy­ing the soul pow­ers of the per­son­al­ity by the dom­i­nance of LOVE. Health, men­tal ef­fi­ciency, and hap­pi­ness arise from the uni­fi­ca­tion of phys­i­cal sys­tems, mind sys­tems, and spirit sys­tems. Of health and san­ity man un­der­stands much, but of hap­pi­ness he has truly re­al­ized very lit­tle. The high­est hap­pi­ness is in­dis­sol­ubly linked with spir­i­tual prog­ress. Spir­i­tual growth yields last­ing joy, peace which passes all un­der­stand­ing.

• religious experience markedly influenced by

110:6.4When the de­vel­op­ment of the in­tel­lec­tual na­ture pro­ceeds faster than that of the spir­i­tual, such a sit­u­a­tion ren­ders com­mu­ni­ca­tion with the Thought Ad­juster both dif­fi­cult and dan­ger­ous. Like­wise, over­spir­i­tual de­vel­op­ment tends to pro­duce a fa­nat­i­cal and per­verted in­ter­pre­ta­tion of the spirit lead­ings of the di­vine in­dweller. Lack of spir­i­tual ca­pac­ity makes it very dif­fi­cult to trans­mit to such a ma­te­rial in­tel­lect the spir­i­tual truths res­i­dent in the higher super­con­scious­ness. It is to the mind of per­fect poise, housed in a body of clean habits, sta­bi­lized neu­ral en­er­gies, and bal­anced chem­i­cal func­tion—when the phys­i­cal, men­tal, and spir­i­tual pow­ers are in tri­une har­mony of de­vel­op­ment—that a max­i­mum of light and truth can be im­parted with a min­i­mum of tem­po­ral dan­ger or risk to the real wel­fare of such a be­ing. By such a bal­anced growth does man as­cend the cir­cles of plan­e­tary pro­gres­sion one by one, from the sev­enth to the first.

• happiness does good like medicine

131:2.9“The Lord is near all who call upon him in sin­cer­ity and in truth. Weep­ing may en­dure for a night, but joy comes in the morn­ing. A merry heart does good like a med­i­cine. No good thing will God with­hold from those who walk up­rightly. Fear God and keep his com­mand­ments, for this is the whole duty of man. Thus says the Lord who cre­ated the heav­ens and who formed the earth: ‘There is no God be­side me, a just God and a sav­ior. Look to me and be saved, all the ends of the earth. If you seek me, you shall find me if you search for me with all your heart.’ The meek shall in­herit the earth and shall de­light them­selves in the abun­dance of peace. Who­ever sows in­iq­uity shall reap calamity; they who sow the wind shall reap the whirl­wind.

• result of material causes

166:4.10“In the mat­ter of sick­ness and health, you should know that these bod­ily states are the re­sult of ma­te­rial causes; health is not the smile of heaven, nei­ther is af­flic­tion the frown of God.

• spiritual joy is tonic for

194:3.19The com­ing of the Spirit of Truth pu­ri­fies the hu­man heart and leads the re­cip­i­ent to for­mu­late a life pur­pose sin­gle to the will of God and the wel­fare of men. The ma­te­rial spirit of self­ish­ness has been swal­lowed up in this new spir­i­tual be­stowal of self­less­ness. Pen­te­cost, then and now, sig­ni­fies that the Je­sus of his­tory has be­come the di­vine Son of liv­ing ex­pe­ri­ence. The joy of this out­poured spirit, when it is con­sciously ex­pe­ri­enced in hu­man life, is a tonic for health, a stim­u­lus for mind, and an un­fail­ing en­ergy for the soul.