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diff --git a/40373-8.txt b/40373-8.txt deleted file mode 100644 index 3f01fb7..0000000 --- a/40373-8.txt +++ /dev/null @@ -1,3845 +0,0 @@ -The Project Gutenberg EBook of A Guide to Health, by Mahatma Gandhi - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: A Guide to Health - -Author: Mahatma Gandhi - -Translator: A. Rama Iyer - -Release Date: July 30, 2012 [EBook #40373] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK A GUIDE TO HEALTH *** - - - - -Produced by Turgut Dincer, sp1nd, ewkent, raviarya and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - - - - - A GUIDE TO HEALTH - - BY - - MAHATMA GANDHI - - _Translated from the Hindi_ - - BY - - A. RAMA IYER, M.A. - - [Illustration] - - 1921 - - S. GANESAN., PUBLISHER, - TRIPLICANE ... MADRAS, S.E. - - - - -CONTENTS - - - PAGE - - TRANSLATOR'S NOTE vii - - INTRODUCTION 1 - - PART I: GENERAL - - Chap. I. The Meaning of Health 9 - - Chap. II. The Human Body 11 - - Chap. III. Air 14 - - Chap. IV. Water 25 - - Chap. V. Food 29 - - Chap. VI. How much and how many times should we eat? 55 - - Chap. VII. Exercise 59 - - Chap. VIII. Dress 64 - - Chap. IX. Sexual Relations 69 - - PART II: SOME SIMPLE TREATMENTS - - Chap. I. Air Treatment 83 - - Chap. II. Water Cure 86 - - Chap. III. The Use of Earth 95 - - Chap. IV. Fever and its Cures 98 - - Chap. V. Constipation, Dysentery, etc. 101 - - Chap. VI. Contagious Diseases Small-pox 104 - - Chap. VII. Other Contagious Diseases 112 - - Chap. VIII. Maternity and Child-Birth 117 - - Chap. IX. Care of Child 121 - - Chap. X. Accidents--Drowning 127 - - Chap. XI. Do --Burns and Scalds 130 - - Chap. XII. Do --Snake Bite 132 - - Chap. XIII. Do --Scorpion-sting, etc. 140 - - Chap. XIV. Conclusion 142 - - - - -TRANSLATOR'S NOTE - - -In these days when the name of Mahatma Gandhi is identified with the -momentous question of Non-Co-operation, it may come with a shock of -surprise to most readers to be told that he is something of an authority -on matters of Health and Disease as well. Very few of us perhaps are -aware that he is the author of quite an original little Health-book in -Gujarati. Those who think of him as a dreamy idealist or an unpractical -visionary, with his head always in the clouds, will certainly be -undeceived when they read this book replete from cover to cover with -_practical_ observations on the most _practical_ question of Health. His -views are of course radically different from the ordinary views that -find expression in the pages of such books; in many cases, indeed, his -doctrines must be pronounced revolutionary, and will doubtless be -regarded by a certain class of readers as wholly impracticable. Even the -most revolutionary of his doctrines, however, are based, not on the -shifting quicksands of mere theory, but on the solid foundation of deep -study, backed up by personal experience of nearly thirty years. He -himself recognises that many of his views will hardly be accepted by the -ordinary reader, but he has felt himself impelled by a stern sense of -duty to give publicity to his convictions formed after so much of study -and experience. Some at least however, of those who read his book cannot -help being profoundly influenced by it. Such, at any rate, has been the -case with me; and I have ventured to translate the book into English in -the hope that others may also be benefitted likewise. - -I should perhaps explain that I am not a student of Gujarati, the -language of the original. I have used instead one of the two Hindi -versions of the book. I should also point out that I have not attempted -a literal or close translation, but only _a very free rendering_ into -English. In some cases, whole passages have been omitted; and -occasionally only the general sense of a passage has been given. It is -hoped, however, that, in no single instance has there been a -_misinterpretation_ of the original words. - -I am aware that many errors might have crept in, as the translation had -to be done in a hurry, and there was hardly anytime for revision. I hope -to make a thorough revision of the book, in case a second edition is -called for. - - NATIONAL COLLEGE, } - TRICHINOPOLY, } A. RAMA IYER. - JULY 1921. } - - - - -INTRODUCTION - - -For more than twenty years past I have been paying special attention to -the question of Health. While in England, I had to make my own -arrangements for food and drink, and I can say, therefore, that my -experience is quite reliable. I have arrived at certain definite -conclusions from that experience, and I now set them down for the -benefit of my readers. - -As the familiar saying goes, 'Prevention is better than cure.' It is far -easier and safer to prevent illness by the observance of the laws of -health than to set about curing the illness which has been brought on by -our own ignorance and carelessness. Hence it is the duty of all -thoughtful men to understand aright the laws of health, and the object -of the following pages is to give an account of these laws. We shall -also consider the best methods of cure for some of the most common -diseases. - -As Milton says, the mind can make a hell of heaven or a heaven of hell. -So heaven is not somewhere above the clouds, and hell somewhere -underneath the earth! We have this same idea expressed in the Sanskrit -saying, _Mana êva Manushayanâm Kâranam Bandha Mokshayoh_--man's captivity -or freedom is dependant on the state of his mind. From this it follows -that whether a man is healthy or unhealthy depends on himself. Illness -is the result not only of our actions but also of our thoughts. As has -been said by a famous doctor, more people die for fear of diseases like -small-pox, cholera and plague than out of those diseases themselves. - -Ignorance is one of the root-causes of disease. Very often we get -bewildered at the most ordinary diseases out of sheer ignorance, and in -our anxiety to get better, we simply make matters worse. Our ignorance -of the most elementary laws of health leads us to adopt wrong remedies -or drives us into the hands of the veriest quacks. How strange (and yet -how true) it is that we know much less about things near at hand than -things at a distance. We know hardly anything of our own village, but we -can give by rote the names of the rivers and mountains of England! We -take so much trouble to learn the names of the stars in the sky, while -we hardly think it worth while to know the things that are in our own -homes! We never care a jot for the splendid pageantry of Nature before -our very eyes, while we are so anxious to witness the puerile mummeries -of the theatre! And in the same way, we are not ashamed to be ignorant -of the structure of our body, of the way in which the bones and muscles, -grow, how the blood circulates and is rendered impure, how we are -affected by evil thoughts and passions, how our mind travels over -illimitable spaces and times while the body is at rest, and so on. There -is nothing so closely connected with us as our body, but there is also -nothing perhaps of which our ignorance is so profound, or our -indifference so complete. - -It is the duty of every one of us to get over this indifference. -Everyone should regard it as his bounden duty to know something of the -fundamental facts concerning his body. This kind of instruction should -indeed be made compulsory in our schools. At present, we know not how to -deal with the most ordinary scalds and wounds; we are helpless if a -thorn runs into our foot; we are beside ourselves with fright and dismay -if we are bitten by an ordinary snake! Indeed, if we consider the depth -of our ignorance in such matters, we shall have to hang down our heads -in shame. To assert that the average man cannot be expected to know -these things is simply absurd. The following pages are intended for such -as are willing to learn. - -I do not pretend that the facts mentioned by me have not been said -before. But my readers will find here in a nutshell the substance of -several books on the subject. I have arrived at my conclusions after -studying these books, and after a series of careful experiments. -Moreover, those who are new to this subject will also be saved the risk -of being confounded by the conflicting views held by writers of such -books. One writer says for instance, that hot water is to be used under -certain circumstances, while another writer says that, exactly under the -same circumstances, cold water is to be used. Conflicting views of this -kind have been carefully considered by me, so that my readers may rest -assured of the reliability of my own views. - -We have got into the habit of calling in a doctor for the most trivial -diseases. Where there is no regular doctor available, we take the advice -of mere quacks. We labour under the fatal delusion that no disease can -be cured without medicine. This has been responsible for more mischief -to mankind than any other evil. It is of course, necessary that our -diseases should be cured, but they cannot be cured _by medicines_. Not -only are medicines merely useless, but at times even positively harmful. -For a diseased man to take drugs and medicines would be as foolish as to -try to cover up the filth that has accumulated in the inside of the -house. The more we cover up the filth, the more rapidly does -putrefaction go on. The same is the case with the human body. Illness or -disease is only Nature's warning that filth has accumulated in some -portion or other of the body; and it would surely be the part of wisdom -to allow Nature to remove the filth, instead of covering it up by the -help of medicines. Those who take medicines are really rendering the -task of Nature doubly difficult. It is, on the other hand, quite easy -for us to help Nature in her task by remembering certain elementary -principles,--by fasting, for instance, so that the filth may not -accumulate all the more, and by vigorous exercise in the open air, so -that some of the filth may escape in the form of perspiration. And the -one thing that is supremely necessary is to keep our minds strictly -under control. - -We find from experience that, when once a bottle of medicine gets itself -introduced into a home, it never thinks of going out, but only goes on -drawing other bottles in its train. We come across numberless human -beings who are afflicted by some disease or other all through their -lives in spite of their pathetic devotion to medicines. They are to-day -under the treatment of this doctor, to-morrow of that. They spend all -their life in a futile search after a doctor who will cure them for -good. As the late Justice Stephen (who was for some time in India) -said, it is really astonishing that drugs of which so little is known -should be applied by doctors to bodies of which they know still less! -Some of the greatest doctors of the West themselves have now come to -hold this view. Sir Astley Cooper, for instance, admits that the -'science' of medicine is mostly mere guess-work; Dr. Baker and Dr. Frank -hold that more people die of medicines than of diseases; and Dr. -Masongood even goes to the extent of saying that more men have fallen -victims to medicine than to war, famine and pestilence combined! - -It is also a matter of experience that diseases increase in proportion -to the increase in the number of doctors in a place. The demand for -drugs has become so widespread that even the meanest papers are sure of -getting advertisements of quack medicines, if of nothing else. In a -recent book on the Patent Medicines we are told that the Fruit-salts -and syrups, for which we pay from Rs. 2 to Rs. 5, cost to their -manufacturers only from a quarter of an anna to one anna! No wonder, -then, that their compositions should be so scrupulously kept a secret. - -We will, therefore, assure our readers that there is absolutely no -necessity for them to seek the aid of doctors. To those, however, who -may not be willing to boycott doctors and medicines altogether, we will -say, "As far as possible, possess your souls in patience, and do not -trouble the doctors. In case you are forced at length to call in the aid -of a doctor, be sure to get a good man; then, follow his directions -strictly, and do not call in another doctor, unless by his own advice. -But remember, above all, that the curing of your disease does not rest -ultimately in the hands of any doctor." - - M. K. GANDHI. - - - - -A GUIDE TO HEALTH - - - - -CHAPTER I - -THE MEANING OF HEALTH - - -Ordinarily that man is considered healthy who eats well and moves about, -and does not resort to a doctor. But a little thought will convince us -that this idea is wrong. There are many cases of men being diseased, in -spite of their eating well and freely moving about. They are under the -delusion that they are healthy, simply because they are too indifferent -to _think_ about the matter. - -In fact, perfectly healthy men hardly exist anywhere over this wide -world. - -As has been well said, only that man can be said to be really healthy, -who has a sound mind in a sound body. The relation between the body and -the mind is so intimate that, if either of them got out of order, the -whole system would suffer. Let us take the analogy of the rose-flower. -Its colour stands to its fragrance in the same way as the body to the -mind or the soul. No one regards an artificial paper-flower as a -sufficient substitute for the natural flower, for the obvious reason -that the fragrance, which forms the essence of the flower, cannot be -reproduced. So too, we instinctively honour the man of a pure mind and a -noble character in preference to the man who is merely physically -strong. Of course, the body and the soul are both essential, but the -latter is far more important than the former. No man whose character is -not pure can be said to be really healthy. The body which contains a -diseased mind can never be anything but diseased. Hence it follows that -a pure character is the foundation of health in the real sense of the -term; and we may say that all evil thoughts and evil passions are but -different forms of disease. - -Thus considered, we may conclude that that man alone is perfectly -healthy whose body is well formed, whose teeth as well as eyes and ears -are in good condition, whose nose is free from dirty matter, whose skin -exudes perspiration freely and without any bad smell, whose mouth is -also free from bad smells, whose hands and legs perform their duty -properly, who is neither too fat nor too thin, and whose mind and senses -are constantly under his control. As has already been said, it is very -hard to gain such health, but it is harder still to retain it, when -once it has been acquired. The chief reason why we are not truly healthy -is that our parents were not. An eminent writer has said that, if the -parents are _in perfectly good condition_ their children would certainly -be superior to them in all respects. A _perfectly healthy_ man has no -reason to fear death; our terrible fear of death shows that we are far -from being so healthy. It is, however, the clear duty of all of us to -strive for perfect health. We will, therefore, proceed to consider in -the following pages how such health can be attained, and how, when once -attained, it can also be retained for ever. - - - - -CHAPTER II - -THE HUMAN BODY - - -The world is compounded of the five elements,--earth, water, air, fire, -and ether. So too is our body. It is a sort of miniature world. Hence -the body stands in need of all the elements in due proportion,--pure -earth, pure water, pure fire or sunlight, pure air, and open space. When -any one of these falls short of its due proportion, illness is caused in -the body. - -The body is made up of skin and bone, as well as flesh and blood. The -bones constitute the frame-work of the body; but for them we could not -stand erect and move about. They protect the softer parts of the body. -Thus the skull gives protection to the brain, while the ribs protect the -heart and the lungs. Doctors have counted 238 bones in the human body. -The outside of the bones is hard, but the inside is soft and hollow. -Where there is a joint between two bones, there is a coating of marrow, -which may be regarded as a soft bone. The teeth, too, are to be counted -among the bones. - -When we feel the flesh at some points, we find it to be tough and -elastic. This part of the flesh is known as the muscle. It is the -muscles that enable us to fold and unfold our arms, to move our jaws, -and to close our eyes. It is by means of the muscles, again, that our -organs of perception do their work. - -It is beyond the province of this book to give a detailed account of the -structure of the body; nor has the present writer enough knowledge to -give such an account. We will, therefore, content ourselves with just -as much information as is essential for our present purpose. - -The most important portion of the body is the stomach. If the stomach -ceases to work even for a single moment, the whole body would collapse. -The work of the stomach is to digest the food, and so to provide -nourishment to the body. Its relation to the body is the same as that -of the steam engine to the Railway train. The gastric juice which is -produced in the stomach helps the assimilation of nutritious elements in -the food, the refuse being sent out by way of the intestines in the form -of urine and fæces. On the left side of the abdominal cavity is the -spleen, while to the right of the stomach is the liver, whose function -is the purification of the blood and the secretion of the bile, which is -so useful for digestion. - -In the hollow space enclosed by the ribs are situated the heart and the -lungs. The heart is between the two lungs, but more to the left than the -right. There are on the whole 24 bones in the chest; the action of the -heart can be felt between the fifth and the sixth rib. The lungs are -connected with the windpipe. The air which we inhale is taken into the -lungs through the windpipe, and the blood is purified by it. It is of -the utmost importance to breathe through the nose, instead of through -the mouth. - -On the circulation of the blood depend all activities of the body. It is -the blood that provides nourishment to the body. It extracts the -nutritious elements out of the food, and ejects the refuse through the -intestines, and so keeps the body warm. The blood is incessantly -circulating all over the body, along the veins and the arteries. The -beatings of the pulse are due to the circulation of the blood. The pulse -of a normal adult man beats some 75 times a minute. The pulses of -children beat faster, while those of old men are slower. - -The chief agency for keeping the blood pure is the air. When the blood -returns to the lungs after one complete round over the body, it is -impure and contains poisonous elements. The oxygen of the air which we -inhale purifies this blood and is assimilated into it, while the -nitrogen absorbs the poisonous matter and is breathed out. This process -goes on incessantly. As the air has a very important function to perform -in the body, we shall devote a separate chapter to a detailed -consideration of the same. - - - - -CHAPTER III - -AIR - - -Of the three things that are indispensable for the subsistence of -man,--namely, air, water, and food--the first is the most important. Hence -it is that God has created it in such large quantities as to make it -available to all of us for nothing. Modern civilisation, however, has -rendered even fresh air somewhat costly, for, in order to breathe fresh -air, we have to go out of towns, and this means expense. The residents -of Bombay, for instance, distinctly improve in health in the air of -Matheran or, still better, of the Malabar Hills; but they cannot go to -these places without money. Hence, in these days, it would be hardly -true to say that we get fresh air _gratis_, as we used to in the old -days. - -But, whether fresh air is available _gratis_ or not, it is undeniable -that we cannot get on without it. We have already seen that the blood -circulates over the body, returns to the lungs, and after being -purified, starts on its round again. We breathe out the impure air, and -take in oxygen from the outside, which purifies the blood. This process -of inspiration and expiration goes on for ever, and on it depends man's -life. When drowned in water we die, because, then we are unable to let -out the impure air in the body and take in pure air from outside. The -divers go down into the water in what is known as a diving bell, and -they take in fresh air through a tube which leads to the top. Hence it -is that they are able to remain under water for a long time. - -It has been ascertained by experiments that no man can live without air -for as long as five minutes. We often hear of the death of little -children, when they are held so close to the bosom by ignorant mothers -as to make it impossible for them to breathe. - -We should all be as much against the breathing of impure air as we are -against the drinking of dirty water and the eating of dirty food; but -the air we breathe is, as a rule, far more impure than the water we -drink or the food we eat. We are all worshippers of concrete objects; -those things that can be seen and felt are regarded by us as of far -greater importance than those which are invisible and intangible. Since -air belongs to this latter class of objects, we fail to realise the evil -wrought by the impure air that we breathe. We would think twice before -eating the leavings of another man's food, or drinking out of a cup -polluted by another man's lips. Even those who have not the least sense -of shame or repugnance would never eat another man's vomit, or drink the -water which has been spat out by him; even those who are dying of hunger -and thirst would refuse to do it. But, alas, how few of us realise that -the air we inhale is so often the impure and poisonous air which has -been exhaled by others, and which is surely no less objectionable than a -man's vomit! How strange that men should sit and sleep together for -hours in closed rooms, and go on inhaling the deadly air exhaled by -themselves and their companions! How fortunate for man that air should -be so light and diffusive, and capable of penetrating the smallest -holes! Even when the doors and windows are closed, there is generally -some little space between the walls and the roof, through which some air -from outside manages to get in, so that the inmates of the room have not -to breathe exclusively poisoned air. The air that we exhale mixes with -the air outside, and is rendered pure again by an automatic process that -is always going on in Nature. - -Now we are able to understand why so many men and women should be weak -and diseased. _There can be absolutely no doubt that impure air is the -root-cause of disease in ninety-nine cases out of every hundred._ It -follows that the best way of avoiding disease is to live and work in the -open air. No doctor can compete with fresh air in this matter. -Consumption is caused by the decay of the lungs, due to the inhaling of -impure air, just as a steam engine which is filled with bad coal gets -out of order. Hence doctors say that the easiest and the most effective -treatment for a consumptive patient is to keep him in fresh air for all -the 24 hours of the day. - -It is, of course, essential to know how we can keep the air pure. In -fact, every child should be taught the value of fresh air, as soon as it -is able to understand anything. If my readers would take the trouble to -learn the simple facts about the air and would put their knowledge into -practice, while teaching their children also to do the same. I shall -feel immensely gratified. - -Our latrines are perhaps most responsible for rendering the air impure. -Very few people realise the serious harm done by dirty latrines. Even -dogs and cats make with their claws something like a pit wherein to -deposit their fæces, and then cover it up with some earth. Where there -are no lavatories of the modern approved types, we should also do -likewise. There should be kept ashes or dry earth in a tin can or an -earthen vessel inside the latrine, and whoever goes into the latrine -should, on coming out, cover the fæces well with the ash or the earth, -as the case may be. If this is done there would be no bad smell, and the -flies too will not settle on it and transmit the filth. Anybody whose -sense of smell has not been wholly blunted, or who has not grown -thoroughly accustomed to foul smells will know how noxious is the smell -that emanates from all filthy matter which is allowed to lie open to the -weather. Our gorge rises at the very thought of fæces being mixed with -our food, but we go on inhaling the air which has been polluted by such -foul smell, forgetting the fact that the one is just as bad as the -other, except that, while the former is visible, the latter is not. We -should see that our latrines are kept thoroughly neat and clean. We -abhor the idea of our cleaning the latrines ourselves, but what we -should really abhor is the idea of making use of dirty latrines. What is -the harm in ourselves removing the filth which has been expelled from -inside our own body, and which we are not ashamed to have removed by -others? There is absolutely no reason why we should not ourselves learn -the work of scavenging and teach it to our children as well. The filthy -matter should be removed, and thrown into a pit two feet deep, and then -covered up with a thick layer of earth. If we go to some open place, we -should dig a small pit with our hands or feet, and then cover it up, -after the bowels have been evacuated. - -We also make the air impure by making water at all places -indiscriminately. This dirty habit should be given up altogether. If -there is no place specially set apart for the purpose, we should go to -some dry ground away from the house, and should also cover up the urine -with earth. - -The filth should not be cast into very deep pits, for, in that case, it -would be beyond the reach of sun's heat, and would also pollute the -water flowing underneath the earth. - -The habit of spitting indiscriminately on the verandahs, court yards, -and such like places is also very bad. The spittle, especially of -consumptives, is very dangerous. The poisonous germs in it rise into -the air, and, being inhaled by others, lead to a spread of the disease. -We should keep a spittoon inside the house, and if we have to spit when -out on the road we should spit where there is dry dust, so that the -spittle may be absorbed into the dust and cause no harm. Doctors hold -that the consumptive should spit into a spittoon with some disinfectant -in it: for, even if he spits on dry ground, the germs in his spittle -manage to rise and spread into the air along with the dust. But, in any -case, there can be no doubt that the habit of spitting wherever we -please is dirty as well as dangerous. - -Some people throw where they like cooked food and other articles, which -decay and render the air impure. If all such rubbish be put underground, -the air would not be made impure, and good manure, too could be -obtained. In fact, no kind of decaying matter should be allowed to lie -exposed to the air. It is so easy for us to take this necessary -precaution, if only we are in earnest about it. - -Now we have seen how our own bad habits render the air impure, and what -we can do to keep it pure. Next we shall consider how to inhale the air. - -As already mentioned in the last chapter, the air is to be inhaled -through the nose, and not through the mouth. There are, however, very -few persons who know how to breathe correctly. Many people are in the -pernicious habit of inhaling through the mouth. If very cold air is -inhaled through the mouth, we catch cold and sore throat. Further, if we -inhale through the mouth, the particles of dust in the air go into the -lungs and cause great mischief. In London, for instance, in November, -the smoke which issues from the chimneys of great factories mixes with -the dense fog, producing a kind of yellow mixture. This contains tiny -particles of soot, which can be detected in the spittle of a man who -inhales through the mouth. To escape this, many women (who have not -learnt to breathe through the nose alone) put on a special kind of veil -over their faces, which act as sieves. If these veils are closely -examined, particles of dust can be detected in them. But God has given -to all of us a sieve of this kind inside the nose. The air which is -inhaled through the nostrils is sifted before it reaches the lungs, and -is also warmed in the process. So all men should learn to breathe -through the nose alone. And this is not at all difficult, if we remember -to keep our mouth firmly shut at all times, except when we are talking. -Those who have got into the habit of keeping their mouth open should -sleep with a bandage round the mouth, which would force them to breathe -through the nose. They should also take some twenty long respirations in -the open air, both in the morning and in the evening. In fact, all men -can practise this simple exercise and see for themselves how rapidly -their chest deepens. If the chest be measured at the beginning of the -practice, and again after an interval of two months, it will be seen how -much it has expanded in this short period. - -After learning how to inhale the air, we should cultivate the habit of -breathing fresh air, day in and day out. We are generally in the most -pernicious habit of keeping confined to the house or the office -throughout the day, and sleeping in narrow rooms at night, with all -doors and windows shut. As far as possible, we should remain in the open -air at all times. We should at least _sleep_ on the verandah or in the -open air. Those who cannot do this should at least keep the doors and -windows of the room fully open at all times. The air is our food for all -the twenty-four hours of the day. Why, then, should we be afraid of it? -It is a most foolish idea that we catch cold by inhaling the cool breeze -of the morning. Of course, those people who have spoiled their lungs by -the evil habit of sleeping within closed doors are likely to catch cold, -if they change their habit all on a sudden. But even they should not be -afraid of cold, for this cold can be speedily got rid of. Now-a-days, in -Europe, the houses for consumptives are being built in such a way that -they may get fresh air at all times. We know what terrible havoc is -wrought in India by epidemics. We should remember that these epidemics -are due to our habit of defiling the air, and of inhaling this poisonous -air. We should understand that even the most delicate people will be -benefitted by systematically inhaling fresh air. If we cultivate the -habit of keeping the air pure and of breathing only fresh air, we can -save ourselves from many a terrible disease. - -Sleeping with the face uncovered is as essential as sleeping in fresh -air. Many of our people are in the habit of sleeping with the face -covered, which means that they have to inhale the poisonous air which -has been exhaled by themselves. Fortunately however, some of the air -from outside does find its way through the interstices of the cloth, -else they should die of suffocation. But the small quantity of air that -gains entrance in this way is altogether inadequate. If we are suffering -from cold, we may cover the head with a piece of cloth, or put on a -night-cap, but the nose should be kept exposed _under all -circumstances_. - -Air and light are so intimately connected with each other that it is as -well to speak a few words here on the value of light. Light is as -indispensable to life as air itself. Hence it is that Hell is -represented as completely dark. Where light cannot penetrate, the air -can never be pure. If we enter a dark cellar, we can distinctly perceive -the smell of the foul air. The fact that we cannot see in the dark shows -that God has intended us to live and move in the light. And Nature has -given us just as much darkness as we require in the night. Yet, many -people are in the habit of sitting or sleeping in underground cellars, -devoid of air and light, even in the hottest summer! Those who thus -deprive themselves of air and light are always weak and haggard. - -Now-a-days, there are many doctors in Europe who cure their patients by -means of air-bath and sun-bath alone. Thousands of diseased persons have -been cured by mere exposure to the air and to the sunlight. We should -keep all doors and windows in our houses always open, in order to allow -the free entrance of air and light. - -Some readers may ask why, if air and light are so indispensable, those -who live and work in cellars are not visibly affected. Those who have -thought well over the matter would never put this question. Our aim -should be to attain the maximum of health by all legitimate means; _we -should not be content merely to live anyhow_. It has been indubitably -established that insufficient air and light give rise to disease. -Dwellers in towns are, as a rule, more delicate than those in the -country, for they get less air and light than the latter. Air and light, -then, are absolutely indispensable to health, and every one should -remember all that we have said on the matter, and act up to it to the -best of his ability. - - - - -CHAPTER IV - -WATER - - -As has been already pointed out, air is the most indispensable to our -subsistence, while water comes next in order. Man cannot live for more -than a few minutes without air, but he can live for a few days without -water. And in the absence of other food, he can subsist on water alone -for many days. There is more than 70% of water in the composition of our -food-stuffs, as in that of the human body. - -Even though water is so indispensable, we take hardly any pains to keep -it pure. Epidemics are as much the outcome of our indifference to the -quality of the water we drink, as of the air we breathe. The drinking of -dirty water very often produces also the disease of the stone. - -Water may be impure in either of two ways,--by issuing from dirty places, -or by being defiled by us. Where the water issues from dirty places, we -should not drink it at all; nor do we generally drink it. But we do not -shrink from drinking the water which has been defiled by ourselves. -River-water, for instance, is regarded as quite good for drinking, -although we throw into it all sorts of rubbish, and also use it for -washing purposes. We should make it a rule never to drink the water in -which people bathe. The upper portion of a river should be set apart for -drinking water, the lower being reserved for bathing and washing -purposes. Where there is no such arrangement, it is a good practice to -dig in the sand, and take drinking water therefrom. This water is very -pure, since it has been filtered by passage through the sand. It is -generally risky to drink well-water, for unless it is well protected, -the dirty water at the top would trickle down into the well, and render -the water impure. Further, birds and insects often fall into the water -and die; sometimes birds build their nests inside the wells; and the -dirt from the feet of those who draw water from the well is also washed -down into the water. For all these reasons, we should be particularly -careful in drinking well-water. Water kept in tubs is also very often -impure. If it should be pure, the tubs should be washed clean at -frequent intervals, and should be kept covered; we should also see that -the tank or well from which the water is taken is kept in good -condition. Very few people, however, take such precautions to keep the -water pure. Hence the best way of removing the impurities of the water -is to boil it well, and, after cooling it, filter it carefully into -another vessel through a thick and clean piece of cloth. Our duty, -however, does not end with this. We should realise that we owe a duty to -our fellowmen in this matter. We should see to it that we do absolutely -nothing to defile the water which is used for drinking by the public. We -should scrupulously refrain from bathing or washing in the water which -is reserved for drinking; we should never answer the calls of nature -near the banks of a river, nor cremate the dead bodies there and throw -the ashes after cremation into the water. - -In spite of all the care that we may take, we find it so difficult to -keep water perfectly pure. It may have, for instance, salt dissolved in -it, or bits of grass and other decaying matter. Rain water is, of -course, the purest, but, before it reaches us, it generally becomes -impure by the absorption of the floating matter in the atmosphere. -Perfectly pure water has a most beneficial effect on the system; hence -doctors administer distilled water to their patients. Those who are -suffering from constipation are appreciably benefitted by the use of -distilled water. - -Many people do not know that water is of two kinds, _soft_ and _hard_. -Hard water is water in which some kind of salt has been dissolved. -Hence, soap does not readily lather in it, and food cannot be easily -boiled in it. Its taste is brackish, while soft water tastes sweet. It -is much safer to drink soft water, although some people hold that hard -water is better by virtue of the presence of nutritious matter dissolved -therein. Rain water is the best kind of soft water, and is therefore, -the best for drinking purposes. Hard water, if boiled and kept over the -fire for some half an hour, is rendered soft. Then it may be filtered -and drunk. - -The question is often asked, "When should one drink water, and how -much?" The only safe answer to this is this: one should drink water only -when one feels thirsty, and even then only just enough to quench the -thirst. There is no harm in drinking water during the meals or -immediately afterwards. Of course, we should not wash the food down with -water. If the food refuses to go down of itself, it means that either it -has not been well prepared or the stomach is not in need of it. - -Ordinarily, there is no need to drink water; and indeed, there _should_ -be none. As already mentioned, there is a large percentage of water in -our ordinary articles of food, and we also add water in cooking them. -Why then should we feel thirsty? Those people whose diet is free from -such articles as chillies and onions which create an artificial thirst, -have rarely any need to drink water. Those who feel unaccountably -thirsty must be suffering from some disease or other. - -We may be tempted to drink any kind of water that we come across, simply -because we see some people doing it with impunity. The reply to this has -already been given in connection with air. Our blood has in itself the -power of destroying many of the poisonous elements that enter into it, -but it has to be renewed and purified, just as the sharp edge of a sword -has to be mended when it has been once employed in action. Hence, if we -go on drinking impure water, we should not be surprised to find our -blood thoroughly poisoned in the end. - - - - -CHAPTER V - -FOOD - - -It is impossible to lay down hard and fast rules in the matter of food. -What sort of food should we eat, how much of it should be eaten, and at -what times,--these are questions on which doctors differ a great deal. -The ways of men are so diverse, that the very same food shows different -effects on different individuals. - -Although, however, it is impossible to say conclusively what sort of -food we should eat, it is the clear duty of every individual to bestow -serious thought on the matter. Needless to say, the body cannot subsist -without food. We undergo all sorts of sufferings and privations for the -sake of food. But, at the same time, it is indisputable that 99.9% of -men and women in the world eat merely to please the palate. They never -pause to think of the after-effects at the time of eating. Many people -take purgatives and digestive pills or powders in order to be able to -eat thoroughly well. Then there are some people who, after eating to the -utmost of their capacity, vomit out all that they have eaten, and -proceed to eat the same stuffs once more! Some people, indeed, eat so -sumptuously that, for two or three days together, they do not feel -hungry at all. In some cases, men have even been known to have died of -over-eating. I say all this from my own experience. When I think of my -old days, I am tempted to laugh at many things, and cannot help being -ashamed of some things. In those days I used to have tea in the morning, -breakfast two or three hours afterwards, dinner at one o'clock, tea -again at 3 p.m., and supper between 6 and 7! My condition at that time -was most pitiable. There was a great deal of superfluous fat on my body, -and bottles of medicine were always at hand. In order to be able to eat -well, I used to take purgatives very often, as well as some tonic or -other. In those days, I had not a _third_ of my present capacity for -work, in spite of the fact that I was then in the prime of youth. Such a -life is surely pitiable, and if we consider the matter seriously, we -must also admit it to be mean, sinful and thoroughly contemptible. - -Man is not born to eat, nor should he live to eat. His true function is -to know and serve his Maker; but, since the body is essential to this -service, we have perforce to eat. Even atheists will admit that we -should eat merely to preserve our health, and not more than is needed -for this purpose. - -Turn to the birds and beasts, and what do you find? They never eat -merely to please the palate, they never go on eating till their inside -is full to overflowing. On the other hand, they eat only to appease -their hunger, and even then only just as much as will appease their -hunger. They take the food provided by Nature, and do not cook their -food. Can it be that man alone is created to worship the palate? Can it -be that he alone is destined to be eternally suffering from disease? -Those animals that live a natural life of freedom never once die of -hunger. Among them there are no distinctions of rich and poor,--of those -who eat many times a day, and those who do not get even one meal in the -day. These abnormalities are found only among us human beings,--and yet -we regard ourselves as superior to the animal creation! Surely those who -spend their days in the worship of their stomach are worse than the -birds and beasts. - -A calm reflection will show that all sins like lying, cheating and -stealing are ultimately due to our subjection to the palate. He who is -able to control the palate, will easily be able to control the other -senses. If we tell lies, or commit theft or adultery, we are looked down -upon by society, but, strangely enough, no odium attaches to those who -slavishly pander to the palate! It would seem as though this were not a -question of morality at all! The fact is that even the best of us are -slaves to the palate. No one has yet adequately emphasised the -numberless evils that arise from our habit of pandering to the palate. -All civilised people would boycott the company of liars, thieves, and -adulterers; but they go on eating beyond all limits, and never regard it -as a sin at all. Pandering to the palate is not regarded by us as a sin, -since all of us are guilty of it, just as dacoity is not regarded as a -crime in a village of dacoits; but what is worse, we pride ourselves on -it! On occasions of marriage and other festivities, we regard it as a -sacred duty to worship the palate; even in times of funeral, we are not -ashamed of doing it. Has a guest come? We must gorge him with -sweetmeats. If, from time to time, we do not give feasts to our friends -and relations, or do not partake of the feasts given by them, we must -become objects of contempt. If, having invited our friends to eat with -us, we fail to cram them with rich stuffs, we must be regarded as -miserly. On holidays, of course, we must have specially rich food -prepared! Indeed, what is really a great sin has come to be looked upon -as a sign of wisdom! We have sedulously cultivated such false notions in -the matter of eating that we never realise our slavishness and our -beastliness. How can we save ourselves from this terrible state? - -Let us view the question from another standpoint. We find it invariably -the case in the world that Nature herself has provided for all -creatures, whether man or beast, or bird or insect, just enough food for -their sustenance. This is an eternal law of Nature. In the kingdom of -Nature, none goes to sleep, none forgets to do his duty, and none shows -a tendency to laziness. All the work is done to perfection, and -punctually to the minute. If we remember to order our lives strictly in -accordance with the immutable and eternal laws of Nature, we shall find -that there are no more deaths by starvation anywhere over the wide -world. Since Nature always provides just enough food to feed all created -beings, it follows that he who takes to himself more than his normal -share of food, is depriving another of his legitimate share. Is it not a -fact, that, in the kitchens of emperors and kings, of all rich men, in -general, much more food is prepared than is required to feed them and -all their dependents? That is to say, they snatch so much food from the -share of the poor. Is it, then, any wonder that the poor should die of -starvation? If this is true (and this fact has been admitted by the most -thoughtful men) it must necessarily follow that all the food that we eat -beyond our immediate need is food filched from the stomachs of the poor. -And to the extent to which we eat merely with a view to pleasing the -palate must our health necessarily suffer. After this preliminary -discussion, we can proceed to consider what kind of food is best for us. - -Before, however, we decide the question of the ideal food for us, we -have to consider what kinds of food are injurious to health, and to be -avoided. Under the term "food", we include all the things that are taken -into the body through the mouth,--including _wine_, _bhang_ and _opium_, -_tobacco_, _tea_, _coffee and cocoa_, _spices_ and _condiments_. I am -convinced that all these articles have to be completely eschewed, having -been led to this conviction partly from my own experience, and partly -from the experiences of others. - -Wine, bhang and opium have been condemned by all the religions of the -world, although the number of total abstainers is so limited. Drink has -brought about the ruin of whole families. The drunkard forfeits his -sanity; he has even been known to forget the distinction between mother, -wife and daughter. His life becomes a mere burden to him. Even men of -sound sense become helpless automatons when they take to drink; even -when not actually under its influence, their minds are too impotent to -do any work. Some people say that wine is harmless when used as -medicine, but even European doctors have begun to give up this view in -many cases. Some partisans of drink argue that, if wine can be used as -medicine with impunity, it can also be used as drink. But many poisons -are employed as medicines; do we ever dream of employing them as food? -It is quite possible that, in some diseases, wine may do some good, but -even then, no sensible, or thoughtful man should consent to use it _even -as medicine_, under any circumstances. As for opium, it is no less -injurious than wine, and is to be equally eschewed. Have we not seen a -mighty nation like the Chinese falling under the deadly spell of opium, -and rendering itself incapable of maintaining its independence? Have we -not seen the _jagirdars_ of our own land forfeiting their _jagirs_ under -the same fatal influence? - -So powerful is the spell that has been woven over the minds of men by -tobacco that it will take an age to break it. Young and old have equally -come under this fatal spell. Even the best men do not shrink from the -use of tobacco. Its use, indeed, has become a matter of course with us, -and is spreading wider and wider every day. Very few people are aware of -the many tricks employed by the cigarette-manufacturers to bring us more -and more under its influence. They sprinkle opium or some perfumed acid -on the tobacco, so that we may find it all the more difficult to -extricate ourselves from its clutches. They spend thousands of pounds in -advertisements. Many European firms dealing in cigars keep their own -presses, have their own cinemas, institute lotteries, and give away -prizes, and, in short, spend money like water to achieve their end. Even -women have now begun to smoke. And poems have been composed on tobacco, -extolling it as the great friend of the poor! - -The evils of smoking are too numerous to mention. The habitual smoker -becomes such a bond slave to it that he knows no sense of shame or -compunction; he proceeds to emit the foul fumes even in the houses of -strangers! It is also a matter of common experience that smokers are -often tempted to commit all sorts of crimes. Children steal money from -their parents' purses; and even the prisoners in gaols manage to steal -cigarettes and keep them carefully concealed. The smoker will get on -without food, but he cannot dispense with his smoke! Soldiers on the -field of battle have been known to lose all capacity for fighting for -failure of the indispensable cigarette at the critical moment. - -The late Count Leo Tolstoi of Russia tells us the following story. A -certain man once took it into his head, for some reason, to murder his -wife. He actually drew the knife and was about to do the deed, when he -felt some compunction, and gave it up. Then he sat down to smoke and his -wits being turned under the influence of tobacco, he rose once more and -actually committed the murder. Tolstoi held the view that the poison of -tobacco is more subtle and irresistible, and hence far more dangerous, -than that of wine. - -Then the money that is spent on cigars and cigarettes by individuals is -frightfully large. I have myself come across instances of cigars -consuming as much as Rs. 75 a month for one man! - -Smoking also leads to an appreciable reduction of digestive powers. The -smoker feels no appetite for food, and in order to give it some flavour, -spices and condiments have to be freely used. His breath stinks, and, in -some cases, blisters are formed on his face, and the gums and teeth -turn black in colour. Many also fall a prey to terrible diseases. The -fumes of tobacco befoul the air around, and public health suffers in -consequence. I cannot understand how those who condemn drink can have -the temerity to defend smoking. The man who does not eschew tobacco in -all its forms can never be perfectly healthy, nor can he be a man of -pure and blameless character. - -I must say that tea, coffee and cocoa are equally injurious to health, -although I know that very few are likely to agree with me. There is a -kind of poison in all of them; and, in the case of tea and coffee, if -milk and sugar were not added, there would be absolutely no nutritious -element in them. By means of repeated and varied experiments it has been -established that there is nothing at all in these articles which is -capable of improving the blood. Until a few years ago, we used to drink -tea and coffee only on special occasions, but to-day they have become -universally indispensable. Things have come to such a pass that even -sickly persons often use them as substitutes for nourishing food! - -Fortunately for us, the costliness of cocoa has prevented its spread to -the same extent as tea and coffee, although, in the homes of the rich, -it is quite liberally used. - -That all these three articles are poisonous can be seen from the fact -that those who once take to them can never afterwards get on without -them. In the old days, I myself used to feel a distinct sense of -weariness or langour if I did not get my tea punctually at the usual -hour. Once some 400 women and children had gathered together at a -certain celebration. The executive committee had resolved against -providing tea to the visitors. The women, however, that had assembled -there, were in the habit of taking tea at 4 o'clock every evening. The -authorities were informed that, if these women were not given their -usual tea, they would be too ill to move about, and, needless to say, -they had to cancel their original resolution! But some slight delay in -the preparation of the tea led to a regular uproar, and the commotion -subsided only after the women had had their cup of tea! I can vouch for -the authenticity of this incident. In another instance, a certain woman -had lost all her digestive powers under the influence of tea, and had -become a prey to chronic headaches; but from the moment that she gave up -tea her health began steadily to improve. A doctor of the Battersea -Municipality in England has declared, after careful investigation, that -the brain-tissues of thousands of women in his district have been -diseased from excessive use of tea. I have myself come across many -instances of health being ruined by tea. - -Coffee does some good against _Kapha_ (phlegm) and _Vatha_ ('wind'), but -at the same time it weakens the body by destroying the vital fluid, and -by making the blood as thin as water. To those people who advocate -coffee on the ground that it is beneficial against "phlegm" and "wind", -we would recommend the juice of ginger as even better for the purpose. -And, on the other hand, let us remember that the evil effects of coffee -are too serious to be counter-balanced by its good. When the blood and -the vital fluid are poisoned by a stuff, can there be any hesitation in -giving it up altogether? - -Cocoa is fully as harmful as coffee, and it contains a poison which -deadens the perceptions of the skin. - -Those people who recognise the validity of moral considerations in these -matters should remember that tea, coffee and cocoa are prepared mostly -by labourers under indenture, which is only a fine name for slavery. If -we saw with our own eyes the oppressive treatment that is meted out to -the labourers in cocoa plantations, we should never again make use of -the stuff. Indeed, if we enquire minutely into the methods of -preparation of all our articles of food, we shall have to give up 90% of -them! - -A harmless and healthy substitute for coffee (tea or cocoa) can be -prepared as follows. Even habitual coffee-drinkers will be unable to -perceive any difference in taste between coffee and this substitute. -Good and well-sifted wheat is put into a frying-pan over the fire and -well fried, until it has turned completely red, and begun to grow dark -in colour. Then it is powdered just like coffee. A spoon of the powder -is then put into a cup, and boiling water poured on to it. Preferably -keep the thing over the fire for a minute, and add milk and sugar, if -necessary, and you get a delicious drink, which is much cheaper and -healthier than coffee. Those who want to save themselves the trouble of -preparing this powder may get their supply from the _Satyagraha Ashram, -Ahmedabad_. - -From the point of view of diet, the whole mankind may be divided into -_three_ broad divisions. (1) The first class, which is the largest, -consists of those who, whether by preference or out of necessity, live -on an exclusive vegetable diet. Under this division come the best part -of India, a large portion of Europe, and China and Japan. The staple -diet of the Italians is macaroni, of the Irish potato, of the Scotch -oatmeal, and of the Chinese and Japanese rice. (2) The second class -consists of those who live on a mixed diet. Under this class come most -of the people of England, the richer classes of China and Japan, the -richer Mussalmans of India, as well as those rich Hindus who have no -religious scruples about taking meat. (3) To the third class belong the -uncivilised peoples of the frigid zones, who live on an exclusive meat -diet. These are not very numerous, and they also introduce a vegetable -element into their diet, wherever they come in contact with the -civilised races of Europe. Man, then, can live on three kinds of diet; -but it is our duty to consider which of these is the healthiest for us. - -An examination of the structure of the human body leads to the -conclusion that man is intended by Nature to live on a vegetable diet. -There is the closest affinity between the organs of the human body and -those of the fruit-eating animals. The monkey, for instance, is so -similar to man in shape and structure, and it is a fruit-eating animal. -Its teeth and stomach are just like the teeth and stomach of man. From -this we may infer that man is intended to live on roots and fruits, and -not on meat. - -Scientists have found out by experiments that fruits have in them all -the elements that are required for man's sustenance. The plantain, the -orange, the date, the grape, the apple, the almond, the walnut, the -groundnut, the cocoanut,--all these fruits contain a large percentage of -nutritious elements. These scientists even hold that there is no need -for man to cook his food. They argue that he should be able to subsist -very well on food cooked by the Sun's warmth, even as all the lower -animals are able to do; and they say that the most nutritious elements -in the food are destroyed in the process of cooking, and that those -things that cannot be eaten uncooked could not have been intended for -our food by Nature. - -If this view be correct, it follows that we are at present wasting a lot -of our precious time in the cooking of our food. If we could live on -uncooked food alone, we should be saving so much time and energy, as -well as money, all of which may be utilised for more useful purposes. - -Some people will doubtless say that it is idle and foolish to speculate -on the possibility of men taking to uncooked food, since there is -absolutely no hope of their ever doing it. But we are not considering at -present what people will or will not do, but only what they _ought_ to -do. It is only when we know what the ideal kind of diet is that we shall -be able more and more to approximate our actual to the ideal. When we -say that a fruit-diet is the best, we do not, of course, expect all men -to take to it straightway. We only mean that, _if_ they should take to -this diet, it would be the best thing for them. - -There are many men in England who have tried a pure fruit-diet, and who -have recorded the results of their experience. They were people who took -to this diet, not out of religious scruples, but simply out of -considerations of health. A German doctor has written a bulky volume on -the subject, and established the value of a fruit-diet by many arguments -and evidences. He has cured many diseases by a fruit-diet combined with -open-air life. He goes so far as to say that the people of any country -can find all the elements of nutrition in the fruits of their own land. - -It may not be out of place to record my own experience in this -connection. For the last six months I have been living exclusively on -fruits--rejecting even milk and curd. My present dietary consists of -plantain, groundnut and olive oil, with some sour fruit like the lime. I -cannot say that my experiment has been altogether a success, but a -period of six months is all too short to arrive at any definite -conclusions on such a vital matter as a complete change of diet. This, -however, I can say, that, during this period, I have been able to keep -well where others have been attacked by disease, and my physical as well -as mental powers are now greater than before. I may not be able to lift -heavy loads, but I can now do hard labour for a much longer time without -fatigue. I can also do more mental work, and with better persistence -and resoluteness. I have tried a fruit-diet on many sickly people, -invariably with great advantage. I shall describe these experiences in -the section on diseases. Here I will only say that my own experience, as -well as my study of the subject, has confirmed me in the conviction that -a fruit-diet is the best for us. - -As I have already confessed, I do not think for a moment that people -will take to a fruit-diet as soon as they read this. It may even be that -all that I have written has no effect at all on a single reader, but I -believe it to be my bounden duty to set down what I hold to be the right -thing to the best of my light. - -If however, anybody does wish to try a fruit-diet, he should proceed -rather cautiously in order to obtain the best results. He should -carefully go through all the chapters of this book, and fully grasp the -fundamental principles, before he proceeds to do anything in practice. -My request to my readers is that they should reserve their final -judgments until they have read through all that I have got to say. - -A vegetable diet is the best after a fruit-diet. Under this term we -include all kinds of pot-herbs and cereals, as well as milk. Vegetables -are not as nutritious as fruits, since they lose part of their efficacy -in the process of cooking. We cannot, however, eat uncooked vegetables. -We will now proceed to consider which vegetables are the best for us. - -Wheat is the best of all the cereals. Man can live on wheat alone, for -in it we have in due proportion all the elements of nutrition. Many -kinds of edibles can be made of wheat, and they can all be easily -digested. The ready-made foods for children that are sold by chemists -are also made partly of wheat. Millet and maize belong to the same -genus, and cakes and loaves can also be made out of them, but they are -inferior to wheat in their food-value. We will now consider the best -form in which wheat may be taken. The white "mill flour" that is sold in -our bazars is quite useless; it contains no nutriment at all. An English -doctor tells us that a dog which was fed solely on this flour died, -while other dogs which were fed on better flour remained quite healthy. -There is a great demand for loaves made of this flour, since men eat -merely to satisfy their palate, and are rarely moved by considerations -of health. These loaves are devoid of taste and nutriment, as well as of -softness. They become so hard that they cannot be broken by the hand. -_The best form of flour is that which is made of well-sifted wheat in -the grind-mill at home._ This flour should be used without further -sifting. Loaves made of it are quite sweet to the taste, as well as -quite soft. It also lasts for a longer time than the "mill flour", since -it is far more nutritious, and may be used in smaller quantities. - -The loaf sold in the bazars is thoroughly useless. It may be quite white -and attractive in appearance, but it is invariably adulterated. The -worst of it is that it is made by fermentation. Many persons have -testified from experience that fermented dough is harmful to health. -Further, these loaves being made by besmearing the oven with fat, they -are objectionable to Hindu as well as Mussalman sentiment. To fill the -stomach with these bazar loaves instead of preparing good loaves at home -is at best a sign of indolence. - -Another and an easier way of taking wheat is this. Wheat is ground into -coarse grain, which is then well cooked and mixed with milk and sugar. -This gives a very delicious and healthy kind of food. - -Rice is quite useless as a food. Indeed, it is doubtful if men can -subsist upon mere rice, to the exclusion of such nutritious articles as -_dhall_, _ghee_ and milk. This is not the case with wheat, for man can -retain his strength by living on mere wheat boiled in water. - -We eat the pot-herbs mainly for their taste. As they have laxative -powers, they help to purify the blood up to a limit. Yet they are but -varieties of grass, and very hard to digest. Those who partake too much -of them have flabby bodies; they suffer very often from indigestion, and -go about in search of digestive pills and powders. Hence, if we take -them at all, we should do so in moderation. - -All the many varieties of pulse are very heavy, and hard of digestion. -Their merit is that those who eat them do not suffer from hunger for a -long time; but they also lead to indigestion in most cases. Those who do -hard labour may be able to digest them, and derive some good out of -them. But we who lead a sedentary life should be very chary of eating -them. - -Dr. Haig, a celebrated writer in England, tells us, on the basis of -repeated experiments, that the pulses are injurious to health, since -they generate a kind of acid in the system, which leads to several -diseases, and a premature old age. His arguments need not be given here, -but my own experience goes to confirm his view. Those, however, who are -unable or unwilling to eschew the pulses altogether, should use them -with great caution. - -Almost everywhere in India, the spices and condiments are freely used, -as nowhere else in the whole world. Even the African negroes dislike the -taste of our _masala_, and refuse to eat food mixed with it. And if the -Whites eat _masala_, their stomach gets out of order, and pimples also -appear on their faces, as I have found from my own experience. The fact -is that _masala_ is by no means savoury in itself, but we have so long -been accustomed to its use that its flavour appeals to us. But, as has -been already explained, it is wrong to eat anything for its mere taste. - -How comes it, then, that _masala_ is so freely eaten by us? Admittedly, -in order to help the digestion, and to be able to eat more. Pepper, -mustard, coriander and other condiments have the power of artificially -helping the digestion, and generating a sort of artificial hunger. But -it would be wrong to to infer from this that all the food has been -thoroughly digested, and assimilated into the system. Those who take too -much of _masala_ are often found to suffer from anaemia, and even from -diarrhea. I know a man who even died in the prime of youth out of too -much eating of pepper. Hence it is quite necessary to eschew all -condiments altogether. - -What has been said of _masala_ applies also to salt. Most people would -be scandalised at this suggestion, but it is a fact established by -experience. There is a school in England who even hold the view that -salt is more harmful than most condiments. As there is enough of salt in -the composition of the vegetables we use, we need not put any extra -salt into them. Nature herself has provided just as much salt as is -required for the upkeep of our health. All the extra salt that we use is -quite superfluous; all of it goes out of the body again in the form of -perspiration, or in other ways, and no portion of it seems to have any -useful function to perform in the body. One writer even holds that salt -poisons the blood. He says that those who use no salt at all have their -blood so pure that they are not affected even by snake-bite. We do not -know if this is a fact or not, but this much we know from experience, -that, in several diseases like piles and asthama, the disuse of salt at -once produces appreciably beneficial results. And, on the other hand, I -have not come across a single instance of a man being any the worse for -not using salt. I myself left off the use of salt two years ago, and I -have not only not suffered by it, but have even been benefitted in some -respects. I have not now to drink as much water as before, and am more -brisk and energetic. The reason for my disuse of salt was a very strange -one: for it was occasioned by the illness of somebody else! The person -whose illness led to it did not get worse after that, but remained in -the same condition; and it is my faith that, if only the diseased person -himself had given up the use of salt, he would have recovered -completely. - -Those who give up salt will also have to give up vegetables and _dhall_. -This is a very hard thing to do, as I have found from many tests. I am -convinced that vegetables and _dhall_ cannot be properly digested -without salt. This does not, of course, mean that salt improves the -digestion, but it only _appears_ to do so, just as pepper does, although -ultimately it leads to evil consequences. Of course, the man who -entirely gives up the use of salt may feel out of sorts for a few days; -but, if he keeps up his spirits, he is bound to be immensely benefitted -in the long run. - -I make bold to regard even milk as one of the articles to be eschewed! -This I do on the strength of my own experience which, however, need not -be described here in detail. The popular idea of the value of milk is a -pure superstition, but it is so deep-rooted that it is futile to think -of removing it. As I have said more than once, I do not cherish the hope -that my readers will accept all my views; I do not even believe that all -those who accept them in theory will adopt them in practice. -Nevertheless, I think it my duty to speak out what I believe to be the -truth, leaving my readers to form their own judgments. Many doctors hold -the view that milk gives rise to a kind of fever, and many books have -been written in support of this view. The disease bearing germs that -live in the air rapidly gain an entrance into the milk, and render it -poisonous, so that it is very difficult to keep milk in a state of -perfect purity. In Africa elaborate rules have been laid down for the -conduct of the dairies, saying how the milk should be boiled and -preserved, how the vessels should be kept clean, and so on. When so much -pains have to be taken in this matter, it is certainly to be considered -how far it is worth while to employ milk as an article of food. - -Moreover, the purity or otherwise of the milk depends upon the cow's -food, and the state of its health. Doctors have testified to the fact -that those who drink the milk of consumptive cows fall a prey to -consumption themselves. It is very rare to come across a cow that is -perfectly healthy. That is to say, perfectly pure milk is very hard to -obtain, since it is tainted at its very source. Everybody knows that a -child that sucks the breast of its mother contracts any disease that she -might be suffering from. And often when a little child is ill, medicine -is administered to its mother, so that its effect might reach the child -through the milk of her breast. Just in the same way, the health of the -man who drinks the milk of a cow will be the same as that of the cow -itself. When the use of milk is fraught with so much danger, would it -not be the part of wisdom to eschew it altogether, especially when -there are excellent substitutes? Olive oil, for instance serves this -purpose to some extent; and sweet almond is a most efficient substitute. -The almond is first soaked in hot water, and its husk removed. Then it -is well crushed, and mixed thoroughly well with water. This gives a -drink which contains all the good properties of milk, and is at the same -time free from its evil effects. - -Now let us consider this question from the point of view of Natural law. -The calf drinks its mother's milk only until its teeth have grown; and -it begins to eat as soon as it has its teeth. Clearly, this is also what -man is intended to do. Nature does not intend us to go on drinking milk -after we have ceased to be infants. We should learn to live on fruits -like the apple and the almond, or on wheat _roti_, after we have our -teeth. Although this is not the place to consider the saving in money -that might be effected by giving up milk, it is certainly a point to be -kept in mind. Nor is there any need for any of the articles produced -from milk. The sourness of lime is quite a good substitute for that of -buttermilk; and as for _ghee_, thousands of Indians manage with oil even -now. - -A careful examination of the structure of the human body shows that meat -is not the natural food of man. Dr. Haig and Dr. Kingsford have very -clearly demonstrated the evil effects of meat on the body of man. They -have shown that meat generates just the same kind of acid in the body as -the pulses. It leads to the decay of the teeth, as well as to -rheumatism; it also gives rise to evil passions like anger, which, as we -have already seen, are but forms of disease. - -To sum up, then, we find that those who live on fruits alone are very -rare, but it is quite easy to live on a combination of fruits, wheat and -olive oil, and it is also eminently conducive to sound health. The -plantain comes easy first among the fruits; but the date, the grape, the -plum and the orange, to name only a few, are all quite nourishing, and -may be taken along with the _roti_. The _roti_ does not suffer in taste -by being besmeared with olive oil. This diet dispenses with salt, -pepper, milk and sugar, and is quite simple and cheap. It is, of course, -foolish to eat sugar for its own sake. Too much sweetmeat weakens the -teeth, and injures the health. Excellent edibles can be made of wheat -and the fruits, and a combination of health and taste secured. - -The next question to consider is how much food should be taken, and how -many times a day. But, as this is a subject of vital importance, we will -devote a separate chapter to it. - - - - -CHAPTER VI - -HOW MUCH AND HOW MANY TIMES SHOULD WE EAT? - - -There is a great divergence of opinion among doctors as to the quantity -of food that we should take. One doctor holds that we should eat to the -utmost of our capacity, and he has calculated the quantities of -different kinds of food that we can take. Another holds the view that -the food of labourers should differ in quantity as well as in quality -from that of persons engaged in mental work, while a third doctor -contends that the prince and the peasant should eat exactly the same -quantity of food. This much, however, will be generally admitted, that -the weak cannot eat just as much as the strong. In the same way, a woman -eats less than a man, and children and old men eat less than young men. -One writer goes so far as to say that, if only we would masticate our -food thoroughly well, so that every particle of it is mixed with the -saliva, then we should not have to eat more than five or ten tolas of -food. This he says on the basis of numberless experiments, and his book -has been sold in thousands. All this shows that it is futile to think of -prescribing the quantity of food for men. - -Most doctors admit that 99% of human beings eat more than is needed. -Indeed, this is a fact of everyday experience, and does not require to -be proclaimed by any doctor. There is no fear at all of men ruining -their health by eating _too little_; and the great need is for a -reduction in the quantity of food that we generally take. - -As said above, it is of the utmost importance to masticate the food -thoroughly well. By so doing, we shall be able to extract the maximum of -nutriment from the minimum of food. Experienced persons point out that -the fæces of a man whose food is wholesome, and who does not eat too -much, will be small in quantity, quite solid and smooth, dark in colour, -and free from all foul smell. The man who does not have such fæces -should understand that he has eaten too much of unwholesome food, and -has failed to masticate it well. Also, if a man does not get sleep at -night, or if his sleep be troubled by dreams, and if his tongue be dirty -in the morning, he should know that he has been guilty of excessive -eating. And if he has to get up several times at night to make water, it -means that he has taken too much liquid food at night. By these and -other tests, every man can arrive at the exact quantity of food that is -needed for him. Many men suffer from foul breath, which shows that their -food has not been well digested. In many cases, again, too much eating -gives rise to pimples on the face, and in the nose; and many people -suffer from wind in the stomach. The root of all these troubles is, to -put it plainly, that we have converted our stomach into a latrine, and -we carry this latrine about with us. When we consider the matter in a -sober light, we cannot help feeling an unmixed contempt for ourselves. -If we want to avoid the sin of over-eating, we should take a vow never -to have anything to do with feasts of all kinds. Of course, we should -feed those who come to us as guests, but only so as not to violate the -laws of health. Do we ever think of inviting our friends to clean their -teeth with us, or to take a glass of water? Is not eating as strictly a -matter of health as these things? Why, then, should we make so much fuss -about it? We have become such gluttons by habit that our tongues are -ever craving for abnormal sensations. Hence we think it a sacred duty to -cram our guests with rich food, and we cherish the hope that they will -do likewise for us, when their turn comes! If, an hour after eating, we -ask a clean-bodied friend to smell our mouth, and if he should tell us -his exact feelings, we should have to hide our heads in utter shame! But -some people are so shameless that they take purgatives soon after -eating, that they might be able to eat still more or they even vomit out -what they have eaten in order to sit down again to the feast at once! - -Since even the best of us are more or less guilty of over-eating, our -wise forefathers have prescribed frequent fasts as a religious duty. -Indeed, merely from the point of view of health, it will be highly -beneficial to fast at least once a fortnight. Many pious Hindus take -only one meal a day during the rainy season. This is a practice based -upon the soundest hygienic principles. For, when the air is damp and the -sky cloudy, the digestive organs are weaker than usual, and hence there -should be a reduction in the quantity of food. - -And now we will consider how may meals we may take in the day. -Numberless people in India are content with only two meals. Those who do -hard labour take three meals, but a system of four meals has arisen -after the invention of English medicines! Of late, several societies -have been formed in England and in America in order to exhort the people -to take only two meals a day. They say that we should not take a -breakfast early in the morning, since our sleep itself serves the -purpose of the breakfast. As soon as we get up in the morning we should -prepare to work rather than to eat. We should take our meal only after -working for three hours. Those who hold these views take only two meals -a day, and do not even take tea in the interval. An experienced doctor -by name Deway has written an excellent book on Fasting, in which he has -shown the benefits of dispensing with the breakfast. I can also say from -my experience that there is absolutely no need to eat more than twice, -for a man who has passed the period of youth, and whose body has -attained its fullest growth. - - - - -CHAPTER VII - -EXERCISE - - -Exercise is as much of a vital necessity for man as air, water and food, -in the sense that no man who does not take exercise regularly, can be -perfectly healthy. By "exercise" we do not mean merely walking, or games -like hockey, football, and cricket; we include under the term all -physical and mental activity. Exercise, even as food, is as essential to -the mind as to the body. The mind is much weakened by want of exercise -as the body, and a feeble mind is, indeed, a form of disease. An -athlete, for instance, who is an expert in wrestling, cannot be regarded -as a really _healthy_ man, unless his mind is equally efficient. As -already explained, "a sound mind in a sound body" alone constitutes true -health. - -Which, then, are those exercises which keep the body and the mind -equally efficient? Indeed, Nature has so arranged it that we can be -engaged in physical as well as mental work at the same time. The vast -majority of men on earth live by field-labour. The farmer has to do -strenuous bodily exercise at any cost, for he has to work for 8 or 10 -hours, or sometimes even more, in order to earn his bread and clothing. -And efficient labour is impossible unless the mind is also in good -condition. He has to attend to all the many details of cultivation; he -must have a good knowledge of soils and seasons, and perhaps also of the -movements of the sun, the moon, and the stars. Even the ablest men will -be beaten by the farmer in these matters. He knows the state of his -immediate surroundings thoroughly well, he can find the directions by -looking at the stars in the night, and tell a great many things from the -ways of birds and beasts. He knows, for instance, that rain is about to -fall when a particular class of birds gather together, and begin to make -noise. He knows as much of the earth and the sky as is necessary for his -work. As he has to bring up his children, he must know something of -_Dharma Sastra_. Since he lives under the broad open sky, he easily -realises the greatness of God. - -Of course, all men cannot be farmers, nor is this book written for them. -We have however, described the life of the farmer, as we are convinced -that it is the _natural life_ for man. To the extent to which we -deviate from these natural conditions must we suffer in health. From the -farmer's life we learn that we should work for at least 8 hours a day, -and it should involve mental work as well. - -Merchants and others leading a sedentary life have indeed, to do some -mental work, but their work is too one-sided and too inadequate to be -called _exercise_. - -For such people the wise men of the West have devised games like cricket -and football, and such minor games as are played at parties and festive -gatherings. As for mental work the reading of such books as involve no -mental strain is prescribed. No doubt these games do give exercise to -the body, but it is a question if they are equally beneficial to the -mind. How many of the best players of football and cricket are men of -superior mental powers? What have we seen of the mental equipment of -those Indian Princes who have earned a distinction as players? On the -other hand, how many of the ablest men care to play these games? We can -affirm from our experience that there are very few players among those -who are gifted with great mental powers. The people of England are -extremely fond of games, but their own poet, Kipling, speaks very -disparagingly of the mental capacity of the players. - -Here in India, however, we have chosen quite a different path! Our men -do arduous mental work, but give little or no exercise to the body. -Their bodies are enfeebled by excessive mental strain, and they fall a -prey to serious diseases; and just when the world expects to benefit by -their work, they bid it eternal farewell! Our work should be neither -exclusively physical nor exclusively mental, nor such as ministers -merely to the pleasure of the moment. The ideal kind of exercise is that -which gives vigour to the body as well as to the mind; only such -exercise can keep a man truly healthy, and such a man is the farmer. - -But what shall he do who is no farmer? The exercise which games like the -cricket give is too inadequate, and something else has to be devised. -The best thing for ordinary men would be to keep a small garden near the -house, and work in it for a few hours every day. Some may ask, "What can -we do if the house we live in be not our own?" This is a foolish -question to ask, for, whoever may be the owner of the house, he cannot -object to his ground being improved by digging and cultivation. And we -shall have the satisfaction of feeling that we have helped to keep -somebody else's ground neat and clean. Those who do not find time for -such exercise or who may not like it, may resort to walking, which is -the next best exercise. Truly has this been described as the Queen of -all exercises. The main reason why our _Sadhus_ and _Fakirs_ are strong -as a class is that they go about from one end of the country to the -other only on foot. Thoreau, the great American writer, has said many -remarkable things on walking as an exercise. He says that the writings -of those who keep indoors and never go out into the open air, will be as -weak as their bodies. Referring to his own experience, he says that all -his best works were written when he was walking the most. He was such an -inveterate walker that four or five hours a day was quite an ordinary -thing with him! Our passion for exercise should become so strong that we -cannot bring ourselves to dispense with it on any account. We hardly -realise how weak and futile is our mental work when unaccompanied by -hard physical exercise. Walking gives movement to every portion of the -body, and ensures vigorous circulation of the blood; for, when we walk -fast, fresh air is inhaled into the lungs. Then there is the inestimable -joy that natural objects give us, the joy that comes from a -contemplation of the beauties of nature. It is, of course, useless to -walk along lanes and streets, or to take the same path every day. We -should go out into the fields and forests where we can have a taste of -Nature. Walking a mile or two is no walking at all; at least ten or -twelve miles are necessary for exercise. Those who cannot walk so much -every day can at least do so on Sundays. Once a man who was suffering -from indigestion went to the doctor to take medicine. He was advised to -walk a little every day, but he pleaded that he was too weak to walk at -all. Then the doctor took him into his carriage for a drive. On the way -he deliberately dropped his whip, and the sick man, out of courtesy, got -down to take it. The doctor, however, drove on without waiting for him, -and the poor man had to trudge behind the carriage. When the doctor was -satisfied that he had walked long enough, he took him into the carriage -again, and explained that it was a device adopted to make him walk. As -the man had begun to feel hungry by this time, he realised the value of -the doctor's advice, and forgot the affair of the whip. He then went -home and had a hearty meal. Let those who are suffering from indigestion -and kindred diseases try for themselves, and they will at once realise -the value of walking as an exercise. - - - - -CHAPTER VIII - -DRESS - - -Dress is also a matter of health to a certain extent. European ladies, -for instance, have such queer notions of beauty that their dress is -contrived with a view to straitening the waist and the feet, which, in -its turn, leads to several diseases. The feet of Chinese women are -deliberately straitened to such an extent that they are smaller even -than the feet of our little children, and, as a result, their health is -injured. These two instances show how the health may be affected by the -nature of the dress. But the choice of our dress does not rest always in -our hands, for we have perforce to adopt the manners of our elders. The -chief object of dress has been forgotten, and it has come to be regarded -as indicative of a man's religion, country, race and profession. In this -state of things, it is very difficult to discuss the question of dress -strictly from the point of view of health, but such a discussion must -necessarily do us good. Under the term dress, we include all such things -as boots and shoes, as well as jewellery and the like. - -What is the chief object of dress? Man in his primitive state had no -dress at all; he went about naked, and exposing almost the whole body. -His skin was firm and strong, he was able to stand sun and shower, and -never once suffered from cold and kindred ailments. As has already been -explained, we inhale the air not only through the nostrils, but also -through the numberless pores of the skin. So when we cover the body with -clothing, we are preventing this natural function of the skin. But when -the people of the colder countries grew more and more indolent, they -began to feel the need to cover their bodies. They were no longer able -to stand the cold, and the use of dress came into being, until at length -it came to be looked upon not merely as a necessity, but as an ornament. -Subsequently it has also come to be regarded as an indication of -country, race etc. - -In fact, Nature herself has provided an excellent covering for us in our -skin. The idea that the body looks unseemly in undress is absurd, for -the very best pictures are those that display the naked body. When we -cover up the most ordinary parts of our body, it is as though we felt -ashamed of them in their natural condition, and as though we found fault -with Nature's own arrangement. We think it a duty to go on multiplying -the trappings and ornaments for our body, as we grow richer and richer. -We 'adorn' our body in all sorts of hideous ways, and pride ourselves on -our handsomeness! If our eyes were not blinded by foolish habit, we -should see that the body looks most handsome only in its nakedness, as -it enjoys its best health only in that condition. Dress, indeed, -detracts from the natural beauty of the body. But, not content with -dress alone, man began to wear jewels also. This is mere madness, for -it is hard to understand how these jewels can add an iota to the body's -natural beauty. But women have gone beyond all bounds of sense or -decency in this matter. They are not ashamed to wear anklets which are -so heavy that they can hardly lift their feet, or to pierce their nose -and ears hideously for putting on rings, or to stud their wrists and -fingers with rings and bracelets of several kinds. These ornaments only -serve to help the accumulation of dirt in the body; there is indeed no -limit to the dirt on the nose and ears. We mistake this filthiness for -beauty, and throw money away to secure it; and we do not even shrink -from putting our lives at the mercy of thieves. There is no limit to the -pains we take to satisfy the silly notions of vanity that we have so -sedulously cultivated. Women, indeed, have become so infatuated that -they are not prepared to remove the ear-ring even if the ears are -diseased; even if the hand is swollen and suffering from frightful pain, -they would not remove the bracelets; and they are unwilling to remove -the ring from a swollen finger, since they imagine that their beauty -would suffer by so doing! - -A thorough reform in dress is by no means an easy matter, but it is -surely possible for all of us to renounce our jewels and all superfluous -clothing. We may keep some few things for the sake of convention, and -throw off all the rest. Those who are free from the superstition that -dress is an ornament can surely effect many changes in their dress, and -keep themselves in good health. - -Now-a-days the notion has gained ground that European dress is necessary -for maintaining our decency and prestige! This is not the place to -discuss this question in detail. Here it will be enough to point out -that, although the dress of Europeans might be good enough for the cold -countries of Europe, it is hopelessly unsuited to India. Indian dress, -alone, can be good for Indians, whether they be Hindu or Musalman. Our -dress being loose and open, air is not shut out; and being white for the -most part, it does not absorb the heat. Black dress feels hot, since all -the sun's rays are absorbed into it, and, in its turn, into the body. - -The practice of covering the head with the turban has become quite -common with us. Nevertheless we should try to keep the head bare as -far as possible. To grow the hair, and to dress it by combing and -brushing, parting in the middle and so on, is nothing short of -barbarous. Dust and dirt, as well as nits and lice, accumulate in the -hair, and if a boil were to arise on the head, it cannot be properly -treated. Especially for those who use a turban, it would be stupid to -grow the hair. - -The feet also are common agents of disease. The feet of those who wear -boots and shoes grow dirty, and begin to exude a lot of stinking -perspiration. So great is the stink that those who are sensitive to -smells will hardly be able to stand by the side of one who is removing -his shoes and socks. Our common names for the shoe speak of it as the -"protector of the feet" and the "enemy of the thorn" showing that shoes -should be worn only when we have to walk along a thorny path, or over -very cold or hot ground, and that only the soles should be covered, and -not the entire feet. And this purpose is served excellently well by the -_sandal_. Some people who are accustomed to the use of shoes often -suffer from headaches, of pain in the feet, or weakness of the body. Let -them try the experiment of walking with bare feet, and then they will at -once find out the benefit of keeping the feet bare, and free from sweat -by exposure to the air. - - - - -CHAPTER IX - -SEXUAL RELATIONS - - -I would specially request those who have carefully read through the book -so far to read through this chapter with even greater care, and ponder -well over its subject-matter. There are still several more chapters to -be written, and they will, of course, be found useful in their own way. -But not one of them is nearly as important as this. As I have already -said, there is not a single matter mentioned in this book which is not -based on my personal experience, or which I do not believe to be -strictly true. - -Many are the keys to health, and they are all quite essential; but the -one thing needful, above all others, is _Brahmacharya_. Of course, pure -air, pure water, and wholesome food do contribute to health. But how can -we be healthy if we expend all the health that we acquire? How can we -help being paupers if we spend all the money that we earn? There can be -no doubt that men and women can never be virile or strong unless they -observe true _Brahmacharya_. - -What do we mean by _Brahmacharya_? We mean by it that men and women -should refrain from enjoying each other. That is to say, they should not -touch each other with a carnal thought, they should not think of it even -in their dreams. Their mutual glances should be free from all suggestion -of carnality. The hidden strength that God has given us should be -conserved by rigid self-discipline, and transmitted into energy and -power,--not merely of body, but also of mind and soul. - -But what is the spectacle that we actually see around us? Men and -women, old and young, without exception, are seen entangled in the coils -of sensuality. Blinded by lust, they lose all sense of right and wrong. -I have myself seen even boys and girls behaving like mad men under its -fatal influence. I too have behaved likewise under similar influences, -and it could not well be otherwise. For the sake of a momentary -pleasure, we sacrifice in an instant all the stock of vitality that we -have accumulated. The infatuation over, we find ourselves in a miserable -condition. The next morning, we feel hopelessly weak and tired, and the -mind refuses to do its work. Then, we try to remedy the mischief by -taking all sorts of 'nervine tonics' and put ourselves under the -doctor's mercy for repairing the waste, and for recovering the capacity -for enjoyment. So the days pass and the years, until at length old age -comes upon us, and finds us utterly emasculated in body and in mind. - -But the law of Nature is just the reverse of this. The older we grow, -the keener should grow our intellect also; the longer we live, the -greater should be our capacity to transmit the fruits of our accumulated -experience to our fellowmen. And such is indeed the case with those who -have been true _Brahmacharies_. They know no fear of death, and they do -not forget good even in the hour of death; nor do they indulge in vain -complaints. They die with a smile on their lips, and boldly face the day -of judgment. They are the true men and women; and of them alone can it -be said that they have conserved their health. - -We hardly realise the fact that incontinence is the root-cause of all -the vanity, anger, fear and jealousy in the world. If our mind is not -under our control, if we behave once or more every day more foolishly -than even little children, what sins may we not commit consciously or -unconsciously? How can we pause to think of the consequences of our -actions, however vile or sinful they may be? - -But you may ask, "Who has ever seen a true _Brahmachary_ in this sense? -If all men should turn _Brahmacharies_, would not humanity be extinct, -and the whole world go to rack and ruin?" We will leave aside the -religious aspect of this question, and discuss it simply from the -secular point of view. To my mind, these questions only bespeak our -weakness and our cowardliness. We have not the strength of will to -observe _Brahmacharya_, and, therefore, set about finding pretexts for -evading our duty. The race of true _Brahmacharies_ is by no means -extinct; but, if they were to be had merely for the asking, of what -value would _Brahmacharya_ be? Thousands of hardy labourers have to go -and dig deep into the bowels of the earth in search of diamonds, and at -length they get perhaps merely a handful of them out of heaps and heaps -of rock. How much greater, then, should be the labour involved in the -discovery of the infinitely more precious diamond of a _Brahmachary_? If -the observance of _Brahmacharya_ should mean the ruin of the world, why -should we regret it? Are we God that we should be so anxious about its -future? He who created it will surely see to its preservation. It is -none of our business to enquire if other people practise _Brahmacharya_ -or not. When we turn merchant or lawyer or doctor, do we ever pause to -consider what the fate of the world would be if all men were to do -likewise? The true _Brahmachary_ will, in the long run, discover for -himself answers to such questions. - -But how can men engrossed by the cares of the material world put these -ideas into practice? What shall the married people do? What shall they -do who have children? And what shall be done by those people who cannot -control their lust? The best solution for all such difficulties has -already been given. We should keep this ideal constantly before us, and -try to approximate to it more and more to the utmost of our capacity. -When little children are taught to write the letters of the alphabet, we -show them the perfect shapes of the letters, and they try to reproduce -them as best they can. Just in the same way, if we steadily work up to -the ideal of _Brahmacharya_, we may ultimately succeed in realising it. -What if we have married already? The law of Nature is that -_Brahmacharya_ may be broken only when the husband and wife feel a -strong desire for a child. Those who, remembering this law, violate -_Brahmacharya_ once in four or five years cannot be said to be slaves to -lust, nor can they appreciably lose their stock of vitality. But, alas, -how rare are those men and women who yield to the sexual craving merely -for the sake of an offspring! The vast majority, who may be numbered in -thousands, turn to sexual enjoyment merely to satisfy their carnal -passion, with the result that children are born to them quite against -their will. In the madness of sexual passion, we give no thought to the -consequences of our acts. In this respect, men are even more to blame -than women. The man is blinded so much by his lust that he never cares -to remember that his wife is weak and incapable of rearing a child. In -the West indeed, people have trespassed even against the claims of -common decency. They indulge in sexual pleasures, and devise measures in -order to evade the responsibilities of parenthood. Many books have been -written on this subject, and a regular trade is being carried on in -providing the means of preventing conception. We are as yet free from -this sin, but we do not shrink from imposing the heavy burden of -maternity on our women, and we are not concerned even to find that our -children are weak, impotent and imbecile. Every time we get children, we -bless Providence, and so seek to hide from ourselves the wickedness of -our acts. Should we not rather deem it a sign of God's anger to have -children who are weak, sensual, crippled and impotent? Is it a matter -for joy that mere boys and girls should have children? Is it not rather -a curse of God? We all know that the premature fruit of a too young -plant weakens the parent, and so we try all means of delaying the -appearance of fruit. But we sing hymns of praise and thanks-giving to -God when a child is born of a boy-father and a girl-mother! Could -anything be more dreadful? Do we think that the world is going to be -saved by the countless swarms of such impotent children endlessly -multiplying in India or elsewhere in the world? Verily we are, in this -respect, far worse than even the lower animals; for, the bull and the -cow are brought together solely with the object of having a calf. Man -and woman should regard it as sacred duty to keep apart from the moment -of conception up to the time when the child has ceased to suck its -mother's breast. But we go on in our merry fashion blissfully forgetful -of this sacred obligation. This incurable disease enfeebles our mind and -leads us to an early grave, after making us drag a miserable existence -for a short while. Married people should understand the true function of -marriage, and should not violate the law of _Brahmacharya_ except with a -view to having a child for the continuation of the race. - -But this is so difficult under our present conditions of life. Our diet, -our ways of life, our common talk, and our environments are all equally -calculated to rouse and keep alive our sensual appetite; and sensuality -is like a poison, eating into our vitals. Some people may doubt the -possibility of our being able to free ourselves from this bondage. This -book is written not for those who go about with such doubtings of heart, -but only for those who are really in earnest, and who have the courage -to take active steps for their improvement. Those who are quite content -with their present abject condition may even be offended to read all -this; but I hope this will be of some service to those who are heartily -disgusted with their own miserable existence. - -From all that has been said, it follows that those who are still -unmarried should try to remain so; but, if they cannot help marrying, -they should do so as late as possible. Young men, for instance, should -take a vow to remain unmarried till the age of 25 or 30. We shall not -explain here all the benefits other than physical that result from this; -but those who want to enjoy them can do so for themselves. - -My request to those parents who may read these pages is that they should -not tie a mill-stone round the necks of their sons by marrying them in -their teens. They should look also to the welfare of their sons, and not -only to their own interests. They should throw aside all silly notions -of caste-pride or 'respectability', and cease to indulge in such -heartless practices. Let them, rather, if they are true well-wishers of -their children, look to their physical, mental and moral improvements. -What greater disservice can they do to their sons than compelling them -to enter upon a married life, with all its tremendous responsibilities -and cares, even while they are mere boys? - -Then again, the true laws of health demand that the man that loses his -wife, as well as the woman that loses her husband, should remain single -ever after. There is a difference of opinion among doctors as to whether -young men and women need ever let their vital fluid escape, some -answering the question in the affirmative, others in the negative. But -this cannot justify our taking advantage of it for sensual enjoyment. I -can affirm, without the slightest hesitation, from my own experience as -well as that of others, that sexual enjoyment is not only not necessary -for the preservation of health, but is positively detrimental to it. All -the strength of body and mind that has taken long to acquire, is lost -altogether by the escape of the vital fluid, and it takes a long time to -regain this lost strength, and even then there is no saying that it can -be thoroughly recovered. A broken vessel may be made to do its work -after mending, but it can never be anything but a broken vessel. - -As has already been pointed out, the preservation of our vitality is -impossible without pure air, pure water, pure and wholesome food, as -well as pure thoughts. So vital indeed is the relation between our -health and the life that we lead that we can never be perfectly healthy -unless we lead a clean life. The earnest man who, forgetting the errors -of the past, begins to live a life of purity will be able to reap the -fruit of it straightway. Those who have practised true _Brahmacharya_ -even for a short period will have seen how their body and mind improve -steadily in strength and power, and they will not, at any cost, be -willing to part with this treasure. I have myself been guilty of lapses -even after having fully understood the value of _Brahmacharya_, and -have, of course, paid dearly for it. I am filled with shame and remorse -when I think of the terrible contrast between my condition before and -after these lapses. But from the errors of the past I have now learnt to -preserve this treasure in tact, and I fully hope, with God's grace, to -continue to preserve it in the future; for I have in my own person, -witnessed the inestimable benefits of _Brahmacharya_. I was married -early in life, and had become the father of children as a mere youth. -When, at length, I awoke to the reality of my situation, I found myself -sunk in the lowest depths of degradation. I shall consider myself amply -rewarded for writing these pages if at least a single reader is able to -take warning from my failings and experiences, and to profit thereby. -Many people have told me (and I also believe it) that I am full of -energy and enthusiasm, and that my mind is by so means weak; some even -accuse me of rashness. There is disease in my body as well as in my -mind; nevertheless, when compared with my friends, I may call myself -perfectly healthy and strong. If even after twenty years of sensual -enjoyment, I have been able to reach this state, how much better should -I have been if only I had kept myself pure during those twenty years as -well? It is my full conviction that, if only I had lived a life of -_Brahmacharya_ all through, my energy and enthusiasm would have been a -thousandfold greater and I should have been able to devote them all to -the furtherance of my country's cause as of my own. If this can be -affirmed of an ordinary man like myself, how much more wonderful must be -the gain in power,--physical, mental, as well as moral--that unbroken -_Brahmacharya_ can bring to us! - -When so strict is the law of _Brahmacharya_, what shall we say of those -guilty of the unpardonable sin of illegitimate sexual enjoyment? The -evil that arises from adultery and prostitution is a vital question of -religion and morality and cannot be fully dealt with in a treatise on -health. Here we are only concerned to point out how thousands who are -guilty of these sins are afflicted by syphilis and other unmentionable -diseases. The inflexible decree of Providence happily condemns these -wretches to a life of unmitigated suffering. Their short span of life is -spent in abject bondage to quacks in a futile quest after a remedy that -will rid them of their suffering. If there were no adultery at all, -there would be no work for at least 50% of doctors. So inextricably -indeed has venereal disease caught mankind in its clutches that even the -best doctors have been forced to admit that, so long as adultery and -prostitution continue, there is no hope for the human race. The -medicines for these diseases are so poisonous that, although they may -appear to have done some good for the time being, they give rise to -other and still more terrible diseases which are handed down from -generation to generation. - -In concluding this chapter, we will briefly point out how married people -can preserve their _Brahmacharya_ intact. It is not enough to observe -the laws of health as regards air, water and food. The man should -altogether cease to sleep in privacy with his wife. Little reflection is -needed to show that the only possible motive for privacy between man and -wife is the desire for sexual enjoyment. They should sleep apart at -night, and be incessantly engaged in good works during the day. They -should read such books as fill them with noble thoughts and meditate -over the lives of great men, and live in the constant realisation of the -fact that sensual enjoyment is the root of all disease. Whenever they -feel a prompting for enjoyment, they should bathe in cold water, so that -the heat of passion may be cooled down, and be refined into the energy -of virtuous activity. This is a hard thing to do, but we have been born -into this world that we might wrestle with difficulties and temptations, -and conquer them; and he who has not the will to do it can never enjoy -the supreme blessing of true health. - - - - -PART II - -SOME SIMPLE TREATMENTS - - - - -CHAPTER I - -AIR-TREATMENT - - -We have now done with the discussion of the foundations of health, as -well as the means of its preservation. If all men and women were to obey -all the laws of health, and practice strict Brahmacharya, there would be -no need at all for the chapters which follow, for such men and women -would then be free from all ailments, whether of the body or of the -mind. But where can such men and women be found? Where are they who have -not been afflicted by disease? The more strictly, however, we observe -the laws which have been explained in this book, the more shall we be -free from disease. But when diseases do attack us, it is our duty to -deal with them properly, and the following chapters are intended to show -how to do it. - -Pure air, which is so essential to the preservation of health, is also -essential to the cure of diseases. If, for instance, a man who is -suffering from gout is treated with air heated by steam, he perspires -profusely, and his joints are eased. This kind of vapour-treatment is -known as "Turkish Bath." - -If a man who is suffering from high fever is stripped naked, and made to -sleep in the open air, there is an immediate fall in the temperature, -and he feels a distinct relief. And if, when he feels cold, he is -wrapped in a blanket, he perspires at once, and the fever ceases. But -what we generally do is just the reverse of this. Even if the patient is -willing to remain in the open air, we close all the doors and windows of -the room in which he lies, and cover his whole body (including the head -and ears) with blankets, with the result that he is frightened, and is -rendered still weaker. If the fever is the outcome of too much heat, the -sort of air-treatment described above is perfectly harmless, and its -effect can be instantly felt. Of course, care should be taken that the -patient does not begin to shiver in the open air. If he cannot remain -naked, he may well be covered with blankets. - -Change of air is an effective remedy for latent fever and other -diseases. The common practice of taking a change of air is only an -application of the principle of air-treatment. We often change our -residence in the belief that a house constantly infested by disease is -the resort of evil spirits. This is a mere delusion, for the real "evil -spirits" in such cases are the foul air inside the house. A change of -residence ensures a change of air, and with it the cure of the diseases -brought on by it. Indeed, so vital is the relation between health and -air that the good or evil effects of even a slight change are -instantaneously felt. For a change of air the rich can afford to go to -distant places, but even the poor can go from one village to another, or -at least from one house to another. Even a change of room in the same -house often brings great relief to a sick man. But, of course, care -should be taken to see that the change of air is really for the better. -Thus, for instance, a disease that has been brought on by damp air -cannot be cured by a change to a damper locality. It is because -sufficient attention is not paid to simple precautions like this that a -change of air is often so ineffectual. - -This chapter has been devoted to some simple instances of the -application of air to the treatment of disease, while the chapter on Air -in Part I of this book contains a general consideration of the value of -pure air to health. Hence I would request my readers to read these two -chapters side by side. - - - - -CHAPTER II - -WATER-CURE - - -Since air is invisible, we cannot perceive the wonderful way in which it -does its work. But the work of water and its curative effects can be -easily seen and understood. - -All people know something of the use of steam as a curative agent. We -often employ it in cases of fever, and very often severe headaches can -be cured only by its application. In cases of rheumatic pain in the -joints, rapid relief is obtained by the use of steam followed by a cold -bath. Boils and ulcers not cured by simple dressing with ointments can -be completely healed by the application of steam. - -In case of extreme fatigue, a steam-bath or a hot-water bath immediately -followed by a cold bath will be found very effective. So too, in cases -of sleeplessness, instant relief is often obtained by sleeping in the -open air after a steam-bath followed by a cold bath. - -Hot water can always be used as a substitute for steam. When there is -severe pain in the stomach, instant relief is obtained by warming with a -bottle filled with boiling water placed over a thick cloth wrapped round -the waist. Whenever there is a desire to vomit, it can be done by -drinking plenty of hot water. Those who are suffering from constipation -often derive great benefit by drinking a glass of hot water either at -bedtime or soon after rising and cleaning the teeth in the morning. Sir -Gordon Spring attributed his excellent health to the practice of -drinking a glass of hot water every day before going to bed and after -getting up in the morning. The bowels of many people move only after -taking tea in the morning, and they foolishly suppose that it is the tea -which has produced this effect. But, as a matter of fact, tea only does -harm, and it is really the hot water in the tea that moves the bowels. - -A special kind of cot is often used for steam-baths, but it is not quite -essential. A spirit or kerosine oil stove, or a wood or coal fire, -should be kept burning under an ordinary cane chair. Over the fire -should be placed a vessel of water with the mouth covered; and over the -chair a sheet or blanket is so spread that it may hang down in the front -and protect the patient from the heat of the fire. Then the patient -should be seated in the chair and wrapped round with sheets or blankets. -Then the vessel should be uncovered, so that the patient may be exposed -to the steam issuing from it. Our common practice of covering the head -also of the patient is a needless precaution. The heat of the steam -presses through the body right up to the head, and gives rise to profuse -perspiration on the face. If the patient is too weak to sit up, he may -be made to lie down on a cot with interstices, taking care to see that -none of the steam escapes. Of course, care should also be taken to see -that the patient's clothes or the blankets used do not catch fire; and -due consideration should be paid to the state of the patient's health, -as an inconsiderate application of steam is fraught with danger. The -patient, indeed, feels weak after a steam bath, but this weakness does -not last long. Too frequent use of steam, however, enfeebles the -constitution, and it is of the highest importance to apply steam with -due deliberation. Steam may also be applied to any single part of the -body; in cases of headache, for instance, there is no need to expose the -whole body to the steam. The head should be held just over a -narrow-mouthed jar of boiling water, and wrapped round with a cloth. -Then the steam should be inhaled through the nose so that it may ascend -into the head. If the nasal passage is blocked, it will also be opened -by this process. Likewise, if there be inflamation in any part of the -body, it alone need be exposed to the steam. - -Very few realise the curative value of cold water, in spite of the fact -that it is even more valuable in this respect than hot water, and can be -made use of by even the weakest persons. In fever, small-pox, and -skin-diseases, the application of a sheet dipped in cold water is very -beneficial, and often produces startling results; and anybody may try it -without the least risk. Dizziness or delirium can be instantly relieved -by tying round the head a cloth dipped in melted ice. People suffering -from constipation often derive great benefit by tying round the stomach -for some time a piece of cloth dipped in melted ice. Involuntary seminal -discharges can also be often prevented by the same means. Bleeding in -any part of the body may be stopped by the application of a bandage -dipped in ice-cold water. Bleeding from the nose is stopped by pouring -cold water over the head. Nasal diseases, cold and headache, may be -cured by drawing pure cold water up the nose. The water may be drawn -through one nostril and discharged through the other, or drawn through -both nostrils and discharged through the mouth. There is no harm in the -water going even into the stomach provided the nostrils are clean. And -indeed, this is the best way to keep the nostrils clean. Those who are -unable to draw the water up the nostrils may use a syringe, but after a -few attempts, it can be done quite easily. All should learn to do this, -since it is very simple, and at the same time a most effective remedy -against headaches, bad smells in the nose, as well as dirty -accumulations in the nasal passage. - -Many people are afraid of taking an enema, and some even think that the -body is weakened by it; but such fears are baseless. There is no more -effective means of producing an instant evacuation of the bowels. It has -proved effective in many diseases where all other remedies have been -futile; it thoroughly cleans the bowels, and prevents the accumulation -of poisonous matter. If those who suffer from rheumatic complaints or -indigestion or pains caused by an unhealthy condition of the bowels take -an enema of 2 lbs. of water, they would see how instantaneous is its -effect. One writer on this subject says that once he was suffering from -chronic indigestion and, all remedies proving futile; he had grown -emaciated, but the application of the enema at once restored him his -appetite, and altogether cured him of his complaint in a few days. Even -ailments like jaundice can be cured by the application of the enema. If -the enema has to be frequently employed, cold water should be used, for -the repeated use of hot water is likely to enfeeble the constitution. - -Dr. Louis Kuhne of Germany has, after repeated experiments, arrived at -the conclusion that water-cure is the best for all diseases. His books -on this subject are so popular that they are now available in almost all -the languages of the world, including those of India. He contends that -the abdomen is the seat of all diseases. When there is too much heat in -the abdomen, it manifests itself in the form of fever, rheumatism, -eruptions on the body, and the like. The efficacy of water-cure had, -indeed, been recognised by several people long before Kuhne, but it was -he who, for the first time, pointed out the common origin of all -diseases. His views need not be accepted by us in their entirety, but it -is an undoubted fact that his principles and methods have proved -effective in many diseases. To give only one instance out of many that -have come within my experience, in a bad case of rheumatism, a thorough -cure was effected by Kuhne's system, after all other remedies had been -tried, and had proved utterly ineffectual. - -Dr. Kuhne holds that the heat in the abdomen abates by the application -of cold water, and has, therefore, prescribed the bathing of the abdomen -and the surrounding parts with thoroughly cold water. And for the -greater convenience of bathing, he has devised a special kind of tin -bath. This, however, is not quite indispensable; the tin tubs of an oval -shape and of different sizes to suit people of different heights, -available in our bazaars, will do equally well. The tub should be filled -three-fourths with cold water, and the patient should seat himself in it -in such a fashion that his feet and the upper part of the body remain -outside the water, and the rest of the body up to the hips inside it. -The feet may preferably be placed on a low foot-stool. The patient -should sit in the water quite naked, but, if he feels cold, the feet and -the upper part of the body should be covered with a blanket. If a shirt -is worn, it should be kept entirely outside the water. The bath should -be taken in a room where there is plenty of fresh air and light. The -patient should then slowly rub (or cause to be rubbed) the abdomen with -a small rough towel from 5 to 30 minutes or more. The effect is -instantly felt in most cases. In cases of rheumatism, the wind in the -stomach escapes in the form of eructations and the like, and in cases of -fever, the thermometre falls by one or two degrees. The bowels are -readily cleaned by this process; fatigue disappears; sleeplessness is -removed, and extreme drowsiness gives place to vigour. This contrariness -of result is more apparent than real; for want of sleep, and the excess -of it, are both brought on by the same cause. So too, dysentery and -constipation, which are both the outcome of indigestion, are cured by -this method. Piles of long standing can also be got rid of by this bath, -with proper regulation of diet. Those who are troubled by the necessity -for constant spitting should at once resort to this treatment for a -cure. By its means the weak can become strong; and even chronic -rheumatism has been cured by it. It is also an effective remedy for -haemorrhages, headaches, and blood-poisoning. Kuhne prescribes it as an -invaluable remedy even for diseases like the cancer. A pregnant woman -who takes to it regularly will have an easy child-birth. In short, all -persons, without distinction of age or sex, can take to it with -advantage. - -There is another kind of bath, known as the "Wet-Sheet-Pack", which is -an unfailing remedy for various diseases. This bath is taken in the -following manner. A table or chair is placed in the open air, big enough -to allow of the patient lying on it at full length. On it are spread -(hanging on either side) some four blankets, less or more according to -the state of the weather. Over them are spread two white thick sheets -well dipped in cold water, and a pillow is placed under the blankets at -one end. Then the patient is stripped naked (with the exception of a -small waist-cloth, if he so wishes), and made to lie down on the sheets, -with his hands placed in the arm-pits. Then the sheets and blankets are, -one after another, wrapped round his body, taking care that the parts -hanging under the feet are well tucked in so as to cover them. If the -patient is exposed to the sun, a wet cloth is put over his head and -face, keeping the nose always open. At first the patient will -experience some shivering, but this will soon give place to an agreeably -warm sensation. He can lie in this position from 5 minutes to an hour or -more. After a time he begins to perspire, or at times falls asleep. Soon -after coming out of the sheets he should bathe in cold-water. This is an -excellent remedy for small-pox and fever, and skin-diseases like the -itch, the ringworm, and pimples and blotches. Even the worst forms of -chicken-pox and small-pox are completely cured by this process. People -can easily learn to take the "Wet-Sheet-Pack" themselves, and to apply -it to others, and can thus see for themselves its wonderful effect. As -the whole dirt of the body sticks to the sheets in the process of taking -this bath, they ought not to be used again without being well washed in -boiling water. - -Needless to say, the full benefit of these baths cannot be derived -unless the rules already mentioned as to diet, exercise and the like are -strictly observed. If a rheumatic patient, for instance, were to take to -Kuhne's bath or to the "Wet-Sheet-Pack," while eating unwholesome food, -living in impure air, and neglecting his exercise, how can he possibly -derive any good out of it? It is only when accompanied by strict -observance of all the laws of health that water-cure can be of any -effect; and when so employed, its effects are sure and immediate. - - - - -CHAPTER III - -THE USE OF EARTH - - -We will now proceed to describe the curative properties of earth, which -are, in some cases, even more remarkable than those of water. That earth -should have such properties need not cause us any surprise, for our own -body is compounded of the earthly element. Indeed, we do make use of -earth as a purifying agent. We wash the ground with earth to remove bad -smells, we put it over decaying matter to prevent the pollution of the -air, we wash our hands with it, and even employ it to clean the private -parts. Yogis besmear their bodies with it; some people use it as a cure -for boils and ulcers; and dead bodies are buried in the earth so that -they may not vitiate the atmosphere. All this shows that earth has many -valuable properties as a purifying and curative agent. - -Just as Dr. Kuhne has devoted special attention to the subject of -water-cure, another German doctor has made a special study of earth and -its properties. He goes so far as to say that it can be used with -success in the treatment of even the most complicated diseases. He says -that once in a case of snake-bite, where everybody else had given up -the man for dead, he restored him to life by causing him to be covered -up with earth for some time. There is no reason to doubt the veracity of -this report. It is well known that great heat is generated in the body -by burying it in the earth; and although we cannot explain how exactly -the effect is produced, it is undeniable that earth does possess the -property of absorbing the poison. Indeed, every case of snake-bite may -not be cured in this way; but it should certainly be tried in every -case. And I can say from my own experience that, in cases of -scorpion-sting and the like, the use of mud is particularly beneficial. - -I have myself tried with success the following forms of earth-cure. -Constipation, dysentery, and chronic stomach-ache have been cured by the -use of a mud-poultice over the abdomen for two or three days. Instant -relief has been obtained in cases of headache by applying a mud-bandage -round the head. Sore eye has also been cured by the same method; hurts -of all kinds, whether accompanied by inflammation or not, have been -healed likewise. In the old days I could not keep well without a regular -use of Eno's Fruit-salt and the like. But, since 1904, when I learnt the -value of earth-cure, I have had not a single occasion to use them. A -mud-poultice over the abdomen and the head, gives distinct relief in a -state of high fever. Skin-diseases like the itch, the ringworm, and -boils, have been cured with the use of mud, though no doubt ulcers from -which pus issues are not so easily cured. Burns and scalds are likewise -healed by mud, which also prevents inflammation. Piles, too, are cured -by the same treatment. When the hands and feet become red and swollen -owing to frost, mud is an unfailing remedy, and pain in the joints is -also relieved by it. From these and other experiments in mud-cure, I -have come to the conclusion that earth is an invaluable element in the -domestic treatment of diseases. - -All kinds of earth are not, of course, equally beneficial. Dry earth dug -out from a clean spot has been found the most effective. It should not -be too sticky. Mud which is midway between sand and clay is the best. It -should, of course, be free from cow-dung and other rubbish. It should be -well sifted in a fine sieve, and then soaked in cold water to the -consistency of well-kneaded dough before use. Then it should be tied up -in a piece of clean, unstarched cloth, and used in the form of a thick -poultice. The poultice should be removed before the mud begins to dry -up; ordinarily it will last from two to three hours. Mud once used -should never be used again, but a cloth once used can be used again, -after being well washed, provided it is free from blood and other dirty -matter. If the poultice has to be applied to the abdomen, it should -first be covered over with a warm cloth. Everybody should keep a tinful -of earth ready for use, so as not to have to hunt for it whenever an -occasion arises for its use. Otherwise, much precious time may be wasted -in cases (as of scorpion-sting) where delay would be dangerous. - - - - -CHAPTER IV - -FEVER AND ITS CURE - - -We now pass on to consider some particular diseases and the means of -curing them. And first, fever. - -We generally apply the term "fever" to a condition of heat in the body, -but English doctors have distinguished many varieties of this disease, -each with its own system of treatment. But, following the common -practice and the principles elaborated in these chapters, we may say -that all fevers can be cured in one and the same manner. I have tried -this single treatment for all varieties from simple fever up to Bubonic -Plague, with invariably satisfactory results. In 1904, there was a -severe outbreak of plague among the Indians in South Africa. It was so -severe that, out of 23 persons that were affected, as many as 21 died -within the space of 24 hours; and of the remaining two, who were removed -to the hospital, only one survived, and that one was the man to whom was -applied the mud-poultice. We cannot, of course, conclude from this that -it was the mud-poultice that saved him, but, in any case, it is -undeniable that it did him no harm. They were both suffering from high -fever brought on by inflammation of the lungs, and had been rendered -unconscious. The man on whom was tried the mud-poultice was so bad that -he was spitting blood, and I afterwards learnt from the doctor that he -had been insufficiently fed on milk alone. - -As most fevers are caused by disorders of the bowels, the very first -thing to do is to starve the patient. It is a mere superstition that a -weak man will get weaker by starving. As we have already seen, only that -portion of our food is really useful which is assimilated into the -blood, and the remainder only clogs the bowels. In fever the digestive -organs are very weak, the tongue gets coated, and the lips are hard and -dry. If any food is given to the patient in this condition, it will -remain undigested and aid the fever. Starving the patient gives his -digestive organs time to perform their work; hence the need to starve -him for a day or two. At the same time, he should take at least two -baths every day according to the Kuhne's system. If he is too weak or -ill to bathe, a mud-poultice should be applied to his abdomen. If the -head aches or feels too hot, a poultice should also be applied to the -head. The patient should, as far as possible, be placed in the open air, -and should be well covered. At meal-time, he should be given the juice -of lime, well filtered and mixed with cold or boiling water, and if -possible, without any sugar. This has a very beneficial effect, and -should alone be given if the patient's teeth can bear its sourness. -Afterwards, he may be given a half or the whole of a plantain, well -mixed with a spoon of olive oil, mixed with a spoon of lime juice. If he -feels thirsty, he should be given water boiled and cooled, or the juice -of lime,--never unboiled water. His clothes should be as few as possible, -and should be frequently changed. Even persons suffering from typhoid -and the like diseases have been completely cured by this simple -treatment, and are enjoying perfect health at present. A seeming cure -may also be effected by quinine, but it really brings other diseases in -its train. Even in malarial fever, in which quinine is supposed to be -most effective, I have rarely seen it bring permanent relief; on the -other hand, I have actually seen several cases of malarial patients -being permanently cured by the treatment described above. - -Many people subsist on milk alone during fever, but my experience is -that it really does harm in the initial stages, as it is hard to digest. -If milk has to be given, it is best given in the form of -"wheat-coffee",[1] or with a small quantity of rice-flour well boiled in -water; but in extreme forms of fever, it ought not to be given at all. -In such a condition, the juice of lime may always be given with great -success. As soon as the tongue gets clean, plantain may be included in -the diet, and given in the form described above. If there be -constipation, a hot-water enema with borax should be applied in -preference to purgatives, after which a diet of olive oil will serve to -keep the bowels free. - - [1] Part II, chap. IV - - - - -CHAPTER V - -CONSTIPATION, DYSENTERY, GRIPES AND PILES - - -It may at first sight appear strange to have four different ailments put -together in this chapter, but, as a matter of fact, they are all so -closely connected, and may be cured more or less in the same way. When -the stomach gets clogged by undigested matter, it leads to one or other -of these diseases, according to the varying constitutions of -individuals. In some it produces constipation. The bowels do not move, -or move only partly, and there is great straining at stools, until it -results in bleeding, or at times in the discharge of mucus, or piles. In -others, it leads to diarrhea, which often ends in dysentery. In others -again, it may give rise to gripes, accompanied by pain in the stomach -and the discharge of mucus. - -In all these cases, the patient loses his appetite, his body gets pale -and weak, his tongue gets coated, and his breath foul. Many also suffer -from headache and other complaints. Constipation, indeed, is so common -that hundreds of pills and powders have been invented to cure it. The -chief function of such patent medicines as Mother Siegel's Syrup and -Eno's Fruit-salt is to relieve constipation, and hence thousands of -people go in for them in the vain hope of being cured for good. Any -_Vaid_ or _Hakim_ will tell you that constipation and the like are the -result of indigestion, and that the best way to cure them is to remove -the causes of indigestion; but the more candid among them will confess -that they are forced to manufacture pills and powders, since the -patients are not really prepared to renounce their bad habits, but at -the same time want to get cured. Indeed the present-day advertisments of -such medicines go to the extent of promising to those that would buy -them that they need observe no directions as to diet and the like, but -may eat and drink whatever they like. But my readers need not be told -that this is a mere string of lies. All purgatives are invariably -injurious to health. Even the mildest of them, even if they relieve the -constipation, give rise to other forms of disease. If they should do any -good at all, the patient should thoroughly change his ways of life, so -as not to have to turn to purgatives again; otherwise, there can be no -doubt that they must give rise to new diseases, even supposing that they -serve to get rid of the old. - -The very first thing to do in cases of constipation and the like is to -reduce the quantity of food, especially such heavy things as ghee, sugar -and cream of milk. Of course, he should eschew altogether wine, tobacco, -bhang, tea, coffee, cocoa, and loaves made of "mill flour." The diet -should consist for the most part of fresh fruits with olive oil. - -The patient should be made to starve for 36 hours before treatment -begins. During this time and after, mud-poultices should be applied to -the abdomen during sleep; and, as has been already said, one or two -"Kuhne baths" should also be taken. The patient should be made to walk -for at least two hours every day. I have myself seen severe cases of -constipation, dysentery, piles and gripes effectively cured by this -simple treatment. Piles may not, of course, completely disappear, but -they will certainly cease to give trouble. The sufferer from gripes -should take special care not to take any food except lime-juice in hot -water, so long as there is discharge of blood or mucus. If there is -excessive griping pain in the stomach, it can be cured by warming with a -bottle of hot water or a piece of well-heated brick. Needless to say, -the patient should live constantly in the open air. - -Fruits like the French plum, the raisin, the orange and the grape, are -particularly useful in constipation. This does not, of course, mean that -these fruits may be eaten even where there is no hunger. They ought not -to be eaten at all in cases of gripes accompanied by a bad taste in the -mouth. - - - - -CHAPTER VI - -CONTAGIOUS DISEASES: SMALL-POX - - -Now we will proceed to deal with the treatment of contagious diseases. -They have a common origin, but, since small-pox is by far the most -important of them, we will give a separate chapter to it, dealing with -the rest in another chapter. We are all terribly afraid of the -small-pox, and have very crude notions about it. We in India even -worship it as a deity. In fact it is caused, just like other diseases, -by the blood getting impure owing to some disorder of the bowels; and -the poison that accumulates in the system is expelled in the form of -small-pox. If this view is correct, then there is absolutely no need to -be afraid of small-pox. If it were really a contagious disease, everyone -should catch it by merely touching the patient; but this is not always -the case. Hence there is really no harm in touching the patient, -provided we take some essential precautions in doing so. We cannot, of -course, assert that small-pox is never transmitted by touch, for those -that are physically in a condition favourable to its transmission will -catch it. This is why, in a locality where small-pox has appeared, many -people are found attacked by it at the same time. This has given rise to -the superstition that it is a contagious disease, and hence to the -attempt to mislead the people into the belief that vaccination is an -effective means of preventing it. The process of vaccination consists in -injecting into the skin the liquid that is obtained by applying the -discharge from the body of a small-pox patient to the udder of a cow. -The original theory was that a single vaccination would suffice to keep -a man immune from this disease for life; but, when it was found that -even vaccinated persons were attacked by the disease, a new theory came -into being that the vaccination should be renewed after a certain -period, and to-day it has become the rule for all persons--whether -already vaccinated or not--to get themselves vaccinated whenever -small-pox rages as an epidemic in any locality, so that it is no -uncommon thing to come across people who have been vaccinated five or -six times, or even more. - -Vaccination is a barbarous practice, and it is one of the most fatal of -all the delusions current in our time, not to be found even among the -so-called savage races of the world. Its supporters are not content with -its adoption by those who have no objection to it, but seek to impose it -with the aid of penal laws and rigorous punishments on all people alike. -The practice of vaccination is not very old, dating as it does only from -1798 A.D. But, during this comparatively short period that has elapsed, -millions have fallen a prey to the delusion that those who get -themselves vaccinated are safe from the attack of small-pox. No one can -say that small-pox will necessarily attack those who have not been -vaccinated; for many cases have been observed of unvaccinated people -being free from its attack. From the fact that some people who are not -vaccinated do get the disease, we cannot, of course, conclude that they -would have been immune if only they had got themselves vaccinated. - -Moreover, vaccination is a very dirty process, for the serum which is -introduced into the human body includes not only that of the cow, but -also of the actual small-pox patient. An average man would even vomit at -the mere sight of this stuff. If the hand happens to touch it, it is -always washed with soap. The mere suggestion of tasting it fills us with -indignation and disgust. But how few of those who get themselves -vaccinated realise that they are in effect eating this filthy stuff! -Most people know that, in several diseases, medicines and liquid food -are injected into the blood, and that they are assimilated into the -system more rapidly than if they were taken through the mouth. The only -difference, in fact, between injection and the ordinary process of -eating through the mouth is that the assimilation in the former case is -instantaneous, while that in the latter is slow. And yet we do not -shrink from getting ourselves vaccinated! As has been well said, cowards -die a living death, and our craze for vaccination is solely due to the -fear of death or disfigurement by small-pox. - -I cannot also help feeling that vaccination is a violation of the -dictates of religion and morality. The drinking of the blood of even -dead animals is looked upon with horror even by habitual meat-eaters. -Yet, what is vaccination but the taking in of the poisoned blood of an -innocent living animal? Better far were it for God-fearing men that they -should a thousand times become the victims of small-pox and even die a -terrible death than that they should be guilty of such an act of -sacrilege. - -Several of the most thoughtful men in England have laboriously -investigated the manifold evils of vaccination, and an Anti-Vaccination -Society has also been formed there. The members of this society have -declared open war against vaccination, and many have even gone to gaol -for this cause. Their objections to vaccination are briefly as follows: - -(1) The preparation of the vaccine from the udder of cows or calves -entails untold suffering on thousands of innocent creatures, and this -cannot possibly be justified by any gains resulting from vaccination. - -(2) Vaccination, instead of doing good, works considerable mischief by -giving rise to many new diseases. Even its advocates cannot deny that, -after its introduction, many new diseases have come into being. - -(3) The vaccine that is prepared from the blood of a small-pox patient -is likely to contain and transmit the germs of all the several diseases -that he may be suffering from. - -(4) There is no guarantee that small-pox will not attack the vaccinated. -Dr. Jenner, the inventor of vaccination, originally supposed that -perfect immunity could be secured by a single injection on a single arm; -but when it was found to fail, it was asserted that vaccination on both -the arms would serve the purpose; and when even this proved ineffectual, -it came to be held that both the arms should be vaccinated at more than -one place, and that it should also be renewed once in seven years. -Finally, the period of immunity has further been reduced to three years! -All this clearly shows that doctors themselves have no definite views on -the matter. The truth is, as we have already said, that there is no -saying that small-pox will not attack the vaccinated, or that all cases -of immunity must needs be due to vaccination. - -(5) The vaccine is a filthy substance, and it is foolish to expect that -one kind of filth can be removed by another. - -By these and similar arguments, this society has already produced a -large volume of public opinion against vaccination. In a certain town, -for instance, a large proportion of the people refuse to be vaccinated, -and yet statistics prove that they are singularly free from disease. The -fact of the matter is that it is only the self-interest of doctors that -stands in the way of the abolition of this inhuman practice, for the -fear of losing the large incomes that they at present derive from this -source blinds them to the countless evils which it brings. There are, -however, a few doctors who recognise these evils, and who are determined -opponents of vaccination. - -Those who are conscientious objectors to vaccination should, of course, -have the courage to face all penalties or persecutions to which they may -be subjected by law, and stand alone, if need be, against the whole -world, in defence of their conviction. Those who object to it merely on -the grounds of health should acquire a complete mastery of the subject, -and should be able to convince others of the correctness of their views, -and convert them into adopting those views in practice. But those who -have neither definite views on the subject nor courage enough to stand -up for their convictions should no doubt obey the laws of the state, and -shape their conduct in deference to the opinions and practices of the -world around them. - -Those who object to vaccination should observe all the more strictly the -laws of health already explained; for the strict observance of these -laws ensures in the system those vital forces which counteract all -disease germs, and is, therefore, the best protection against small-pox -as well as other diseases. If, while objecting to the introduction of -the poisonous vaccine into the system, they surrendered themselves to -the still more fatal poison of sensuality, they would undoubtedly -forfeit their right to ask the world to accept their views on the -matter. - -When small-pox has actually appeared, the best treatment is the -"Wet-Sheet-Pack", which should be applied three times a day. It relieves -the fever, and the sores heal rapidly. There is no need at all to apply -oils or ointments on the sores. If possible, a mud-poultice should be -applied in one or two places. The diet should consist of rice, and light -fresh fruits, all rich fruits like date and almond being avoided. -Normally the sores should begin to heal under the "Wet-Sheet-Pack" in -less than a week; if they do not, it means that the poison in the system -has not been completely expelled. Instead of looking upon small-pox as a -terrible disease, we should regard it as one of Nature's best expedients -for getting rid of the accumulated poison in the body, and the -restoration of normal health. - -After an attack of small-pox, the patient remains weak for sometime, and -in some cases even suffers from other ailments. But this is due not to -the small-pox itself; but to the wrong remedies employed to cure it. -Thus, the use of quinine in fever often results in deafness, and even -leads to the extreme form of it known as "quininism". So too, the -employment of mercury in venereal diseases leads to many new forms of -disease. Then again, too frequent use of purgatives in constipation -brings on ailments like the piles. The only sound system of treatment is -that which attempts to remove the root-causes of disease by a strict -observance of the fundamental laws of health. Even the costly _Bhasmas_ -which are supposed to be unfailing remedies for such diseases are in -effect highly injurious; for, although they may seem to do some good, -they excite the evil passions, and ultimately ruin the health. - -After the vesicles on the body have given place to scabs, olive oil -should be constantly applied, and the patient bathed every day. Then the -scabs rapidly fall off, and even the pocks soon disappear, the skin -recovering its normal colour and freshness. - - - - -CHAPTER VII - -OTHER CONTAGIOUS DISEASES - - -We do not dread chicken-pox so much as its elder sister, since it is not -so fatal, and does not cause disfigurement and the like. It is, however, -exactly the same as small-pox in other respects, and should therefore -be dealt with in the same way. - -Bubonic Plague is a terrible disease, and has accounted for the death of -millions of our people since the year 1896, when it first made its real -entry into our land. The doctors, in spite of all their investigations, -have not yet been able to invent a sure remedy for it. Now-a-days the -practice of inoculation has come into vogue, and the belief has gained -ground that an attack of plague may be obviated by it. But inoculation -for plague is as bad and as sinful as vaccination for small-pox. -Although no sure remedy has been devised for this disease, we will -venture to suggest the following treatment to those who have full faith -in Providence, and who are not afraid of death. - -(1) The "Wet-Sheet-Pack" should be applied as soon as the first symptoms -of fever appear. - -(2) A thick mud-poultice should be applied to the bubo. - -(3) The patient should be completely starved. - -(4) If he feels thirsty, he should be given lime-juice in cold water. - -(5) He should be made to lie in the open air. - -(6) There should not be more than one attendant by the side of the -patient. - -We can confidently assert that, if plague can be cured by any treatment -at all, it can be cured by this. - -Though the exact origin and causes of plague are yet unknown, it is -undoubted that rats have something to do with its communication. We -should, therefore, take all precautions, in a plague-infected area, to -prevent the approach of rats in our dwellings; if we cannot get rid of -them, we should vacate the house. - -The best remedy to prevent an attack of plague is, of course, to follow -strictly the laws of health,--to live in the open air, to eat plain -wholesome food and in moderation, to take good exercise, to keep the -house neat and clean, to avoid all evil habits, and, in short, lead a -life of utter simplicity and purity. Even in normal times our lives -should be such, but, in times of plague and other epidemics, we should -be doubly careful. - -Pneumonic Plague is an even more dangerous form of this disease. Its -attack is sudden and almost invariably fatal. The patient has very high -fever, feels extreme difficulty in breathing, and in most cases, is -rendered unconscious. This form of plague broke out in Johannesburg in -1904, and as has been already said,[2] only one man escaped alive out of -the 23 who were attacked. The treatment for this disease is just the -same as that for Bubonic Plague, with this difference that the poultice -should be applied in this case to both sides of the chest. If there be -no time to try the "Wet-Sheet-Pack", a thin poultice of mud should be -applied to the head. Needless to say, here as in other cases, prevention -is better than cure. - - [2] Part I, chap. V - -We are terribly afraid of cholera, as of plague, but in fact, it is much -less fatal. Here the "Wet-Sheet-Pack", however, is of no effect, but the -mud-poultice should be applied to the stomach, and where there is a -tingling sensation, the affected part should be warmed with a bottle -filled with warm water. The feet should be rubbed with mustard-oil, and -the patient should be starved. Care should be taken to see that he does -not get alarmed. If the motions are too frequent, the patient should not -be repeatedly taken out of bed, but a flat shallow vessel should be -placed underneath to receive the stools. If these precautions are taken -in due time, there is little fear of danger. This disease generally -breaks out in the hot season, when we generally eat all sorts of unripe -and over-ripe fruits in immoderate quantities and in addition to our -ordinary food. The water also that we drink during this season is often -dirty, as the quantity of it in wells and tanks is small, and we take no -trouble to boil or filter it. Then again, the stools of the patients -being allowed to lie exposed, the germs of the disease are communicated -through the air. Indeed, when we consider how little heed we pay to -these most elementary facts and principles, we can only wonder that we -are not more often attacked by these terrible diseases. - -During the prevalence of cholera, we should eat light food in -moderation. We should breathe plenty of fresh air; and the water that we -drink should always be thoroughly boiled, and filtered with a thick -clean piece of cloth. The stools of the patient should be covered up -with a thick layer of earth. Indeed, even in normal times, we should -invariably cover up the stools with ashes or loose earth. If we do so, -there would be much less danger of the spread of disease. Even the lower -animals like the cat take this precaution, but we are worse than they in -this respect. - -It should also be thoroughly impressed on the minds of persons suffering -from contagious diseases, as well as those around them, that they -should, under no circumstances, give way to panic, for fear always -paralyses the nerves and increases the danger of fatality. - - - - -CHAPTER VIII - -MATERNITY AND CHILD-BIRTH - - -Our object in the foregoing chapters has been to point out the unity of -origin and treatment of some of the more common diseases. We are, -indeed, fully aware that those who are the constant victims of disease, -and who are constantly oppressed by the fear of death, will still -continue to put themselves at the mercy of doctors, in spite of all that -we might say against it. We venture to think, however, that there would -be at least a few who are willing to cure themselves of their diseases -by purely natural processes, so as to save themselves from all further -attacks; and such persons would surely find it worth while to follow the -simple directions we have given. Before concluding this book, we will -also give a few hints on maternity and the care of the child, as well as -some common accidents. - -In the lower orders of the animal creation, the pangs of child-birth are -altogether unknown. The same should really be the case with perfectly -healthy women. In fact, most women in the country regard child-birth as -quite an ordinary matter; they continue to do their normal work till -almost the last moment, and experience hardly any pain at the time of -delivery. Women employed in labour have also been known to be able very -often to return to work almost immediately after child-birth. - -How comes it, then, that women in towns and cities have to endure so -much pain and suffering at the time of child-birth? And why is it that -they have to receive special treatment before and after the delivery? - -The answer is simple and obvious. The women in towns have to lead an -unnatural life. Their food, their costume, their mode of life, in -general, offend against the natural laws of healthy living. Further, -besides becoming pregnant at a premature age, they are the sad victims -of men's lust even after pregnancy, as well as immediately after -child-birth, so that conception again takes place at too short an -interval. This is the state of utter misery and wretchedness in which -lakhs of our young girls and women find themselves in our country -to-day. To my mind, life under such conditions is little removed from -the tortures of hell. So long as men continue to behave so monstrously, -there can be no hope of happiness for our women. Many men put the blame -on the women's shoulders; but it is none of our business here to weigh -the relative guilt of man and woman in this matter. We are only -concerned to recognise the existence of the evil, and to point out its -cure. Let all married people realise, once for all, that, so long as -sexual enjoyment at a premature age, as well as during pregnancy and -soon after child-birth, does not cease to exist in our land, an easy and -painless child-birth must remain a wild dream. Women silently endure the -pangs of child-birth, as well as the subsequent period of confinement, -under the wrong notion that they are inevitable, but they fail to see -how their own ignorance and weakness of will make their children grow -weaker and droop from day to day. It is the clear duty of every man and -woman to try to avert this calamity at any cost. If even a single man -and woman should do their duty in this matter, to that extent it would -mean the elevation of the world. And this is clearly a matter in which -no man need or should wait for another's example. - -It follows, then, that the very first duty of the husband is wholly to -abstain from all sexual intercourse with the wife from the moment of -conception. And great is the responsibility that rests on the wife -during the nine months that follow. She should be made to realise that -the character of the child to be born will depend entirely on her life -and conduct during this sacred period. If she fills her mind with love -for all things that are good and noble, the child will also manifest the -same disposition; if, on the other hand, she gives way to anger and -other evil passions, her child will necessarily inherit the same. Hence -in these nine months, she should engage herself constantly in good -works, free her mind from all fear and worry, give no room for any evil -thoughts or feelings, keep out all untruth from her life, and waste not -a moment in idle talk or deed. The child that is born of such a -mother,--how can it help being noble and strong? - -The pregnant woman should, of course, keep her body as pure as her mind. -She should breathe plenty of fresh air, and eat only so much of plain -and wholesome food as she can easily digest. If she attends to all the -directions already given in the matter of diet etc., she would have no -need at all to seek the aid of doctors. If she suffers from -constipation, the proportion of olive oil in the diet should be -increased; and in cases of nausea or vomitting, she should take juice of -lime in water without sugar. All spices and condiments should be -scrupulously avoided. - -The yearning for various new things that attends a woman in pregnancy -may be restrained by the use of "Kuhne Baths". This is also useful in -increasing her strength and vitality, and in easing the pangs of -child-birth. It is also necessary to steel her mind against such -yearnings by nipping in the bud each desire as it comes. The parents -should be constantly mindful of the welfare of the child in the womb. - -It is also the husband's duty during this period to refrain from all -wranglings with his wife, and to conduct himself in such a way as to -make her cheerful and happy. She should be relieved of the heavier -duties of household management, and made to walk for some time every day -in fresh air. And on no account should she be given any drugs or -medicines during the period. - - - - -CHAPTER IX - -CARE OF THE CHILD - - -We do not propose in this chapter to describe the duties of a midwife or -wet nurse, but only to point out how the child should be cared for after -birth. Those who have read the foregoing chapters need not be told how -injurious it is to keep the mother during the period of confinement in a -dark and ill-ventilated closet and to make her lie on a dirty bed with a -fire underneath. These practices, however time-honoured they may be, are -nevertheless fraught with dangerous consequences. No doubt, during the -cold season, the mother should be kept warm, but this is best done by -using good blankets. If the apartment is too cold and a fire has to be -kept, it must be lighted outside and only brought in when all the smoke -has disappeared, and even then it should not be kept under the cot on -which she lies. Warmth may also be given by keeping bottles of hot water -on the bed. All the clothes and sheets should be thoroughly cleansed -after child-birth, and before being used again. - -As the health of the child will depend entirely on that of the mother, -special attention must be paid to her diet and mode of living. If she is -fed on wheat, with plenty of good fruits like the plantain, and olive -oil she would feel warm and strong, and have plenty of milk. Olive oil -gives aperient properties to the mother's milk, and thus serves to keep -the child free from constipation. If the child is unwell, attention must -be turned to the state of the mother's health. Administering drugs to -the child is as good as murdering it, for the child with its delicate -constitution, easily succumbs to their poisonous effects. Hence the -medicine should be administered to the mother, so that its beneficial -properties may be transmitted to the child through her milk. If the -child suffers, as it often does, from cough or loose bowels, there is no -cause for alarm; we should wait for a day or so, and try to get at the -root of the trouble, and then remove it. Making fuss over it and falling -into a panic only makes matters worse. - -The child should invariably be bathed in tepid water. Its clothing -should be as little as possible; for a few months it is best to have -none at all. The child should be laid on a thin soft white sheet and -covered with a warm cloth. This will obviate the need for the use of -shirts, prevent the clothes from getting dirty, and make the child hardy -and strong. A fine piece of cloth folded into four should be placed over -the navel-string, and kept in position by a band over it. The practice -of tying a thread to the navel-string and hanging it round the neck is -highly injurious. The navel-band should be kept loose. If the part round -the navel be moist, fine well-sifted flour may be gently applied over -it. - -As long as the supply of the mother's milk is sufficient, the child -should be fed exclusively on it; but, when it gets insufficient, fried -wheat well powdered, and mixed with hot water and a little of jaggery, -may be used as a substitute with quite good results. Half a plantain -well mashed and mixed with half a spoonful of olive oil is also -particularly beneficial. If cow's milk has to be given, it should at -first be mixed with water in the proportion of three to one, and then -heated until it just begins to boil, when a little of pure jaggery -should also be added. The use of sugar instead of jaggery is harmful. -The child should gradually be accustomed to a fruit-diet, so that its -blood may be kept pure from the very beginning, and it may grow manly -and bright. Those mothers who begin to feed their children on things -like rice, vegetables and _dhall_, as soon as or even before its teeth -have appeared, are doing them infinite harm. Needless to say, coffee and -tea should be strictly eschewed. - -When the child has grown big enough to walk, it may be clothed with -_kurta_ and the like, but its feet should still be kept bare, so that it -may be free to roam about at will. The use of shoes prevents the free -circulation of blood and the development of hardy feet and legs. -Dressing the child in silk or lace cloths, with cap and coat, and -ornaments, is a barbarous practice. Our attempt to enhance by such -ridiculous means the beauty that Nature has given, only bespeaks our -vanity and ignorance. We should always remember that the education of -the child really begins from its very birth, and is best given by the -parents themselves. The use of threats and punishments, and the practice -of gorging the children with food, are an outrage on the principles of -true education. As the old saying has it, "like parent, like child"; -hence the example and practice of the parents necessarily shape the -conduct and character of the children. If they are weaklings, their -children also grow up weak and delicate; if they talk clearly and -distinctly, so too will the children; but if they talk with a lisp, the -children will also learn to do so. If they use foul language, or are -addicted to bad habits, the children necessarily imitate them, and -develop into bad characters. In fact, there is no field of human -activity in which the child does not imitate the example of its parents. - -We see, then, how heavy is the responsibility that rests on the -shoulders of parents. The very first duty of a man is to give such -education to his children as will make them honest and truthful, and an -ornament to the society in which they live. In the animal and vegetable -kingdoms, the offspring invariably takes after the parent. Man alone has -violated this law of Nature. It is only among men that we see such -incongruities as vicious children being born to virtuous parents, or -sickly ones to the healthy. This is due to the fact that we -thoughtlessly become parents when we are not mature enough to assume the -responsibilities of that position. It is the solemn duty of all virtuous -parents to train their children in noble ways. This requires that both -the father and the mother should themselves have received a sound -education. Where the parents lack such education and are aware of their -imperfections, it is their duty to entrust their children to the care of -proper guardians. It is foolish to expect that a high character can be -developed in the children by merely sending them to school. Where the -training given at school is inconsistent with that given at home, there -can be no hope of improvement for the child. - -As already pointed out, the true education of the child begins from the -very moment of its birth. The rudiments of knowledge are imbibed almost -in the course of play. This, indeed, was the ancient tradition; the -practice of sending children to school is a growth of yesterday. If only -the parents would do their duty by their children, there would be no -limit to the possibilities of their advancement. But, in fact, we make -playthings of our children. We deck their persons with fine clothes and -jewels, we gorge them with sweetmeats, and spoil them from their very -infancy by fondlings and caresses. We let them go unchecked on their way -in our false affection for them. Being ourselves miserly, sensuous, -dishonest, slothful and uncleanly, is it to be wondered at that our -children should follow in our foot steps, and turn out weak and vicious, -selfish and slothful, sensuous and immoral? Let all thoughtful parents -ponder well over these matters; for on them depends the future of our -land. - - - - -CHAPTER X - -SOME ACCIDENTS: DROWNING - - -We will now turn our attention to some of the more common accidents, and -the methods of dealing with them. A knowledge of these things is -essential to everybody, so that timely help may be rendered, and the -loss of many precious lives averted. Even children should be taught to -deal with these cases, as in that way they are the more likely to grow -up kind and thoughtful citizens. - -And first we will deal with drowning. As man cannot live without air for -more than 5 minutes at the most, little life generally remains in a -drowning man taken out of water. Immediate steps should, therefore, be -taken to bring him back to life. Two things have specially to be done -for these,--artificial respiration, and the application of warmth. We -should not forget that very often such 'First aid' has to be rendered by -the side of tanks and rivers, where all the needed materials are not -easily available, and such aid can be most effectual only when there are -at least two or three men on the spot. The first-aider should also -possess the qualities of resourcefulness, patience, and briskness; if he -himself loses his presence of mind, he can do nothing. So too, if the -attendants begin to discuss methods, or quarrel over details, there is -no hope for the man. The best one in the party should lead, and the -others should implicitly follow his directions. - -As soon as the man is taken out of water, his wet clothes should be -removed, and his body wiped dry. Then he should be made to lie on his -face, with his hands under the head. Then, with our hand on his chest, -we should remove from his mouth the water and dirt that might have got -in. At this time his tongue would come out of his mouth, when it should -be caught hold of with a kerchief, and held till consciousness returns. -Then he should at once be turned over, with the head and the chest a -little raised above the feet. Then one of the attendants should kneel by -his head, and slowly spread out and straighten his arms on either side. -By this means his ribs will be raised, and the air outside can enter -into his body; then his hands should be quickly brought back and folded -on his chest, so that the chest may contract and the air be expelled. In -addition to this, hot and cold water should be taken in the hands and -poured on his chest. If a fire can be lighted or procured, the man -should be warmed with it. Then all the available clothes should be -wrapped round his body, which should be thoroughly rubbed for warmth. -All this should be tried for a long time without losing hope. In some -cases, such methods have to be applied for several hours on end before -breathing is restored. As soon as signs of consciousness appear, some -hot drink should be administered. The juice of lime in hot water, or -decoction of cloves, pepper, and the bark of the bay-tree, will be found -specially effective. The smell of tobacco may also prove useful. People -should not be allowed to crowd round the patient, and obstruct the free -passage of air. - -The signs of death in such cases are the following. The complete -cessation of breathing and the beating of heart and lungs, as indicated -by a piece of peacock-feather held near the nose remaining quite steady, -or a mirror held near the mouth being undimmed by the moisture in the -breath; the eyes remaining fixed and half-open, with heavy eye-lids; the -jaws getting fixed; the fingers getting crooked; the tongue protruding -between the teeth; the mouth getting frothy; nose getting red; the whole -body turning pale. If all these signs simultaneously appear, we may -conclude that the man is dead. In some rare cases, life may still remain -even when all these signs are present. The only conclusive test of death -is the setting in of decomposition. Hence the patient should never be -given up for lost, until after a long and patient application of -remedial measures. - - - - -CHAPTER XI - -SOME ACCIDENTS--(_Contd._) - -BURNS AND SCALDS - - -Very often when a man's clothes catch fire, we get into a panic, and, -instead of helping the injured, make matters worse by our ignorance. It -is our duty, therefore, to know exactly what to do in such cases. - -The person whose clothes have caught fire should not lose his presence -of mind. If the fire is only at one edge of the cloth, it should at once -be squeezed out with the hands; but if it has spread over the whole -cloth or a large portion of it, the man should at once lie down and roll -on the floor. If a thick cloth like a carpet be available, it should at -once be wrapped round his body; and if water is at hand, it should also -be poured over it. As soon as the fire has been put out, we should find -out if there are burns in any part of the body. The cloth would -generally stick to the body where there are burns, in which case it -should not be forcibly torn off, but gently snipped off with a pair of -scissors, leaving the affected parts undisturbed, and taking care to see -that the skin does not come off. Immediately after this, poultices of -pure mud should be applied to all these places, and kept in position by -bandages. This will instantly relieve the burning, and ease the -patient's suffering. The poultices may as well be applied over the -portions of the cloth which stick on to the body. They should be renewed -as soon as they begin to get dry; there is no reason to fear the touch -of cold water. - -Where this sort of first aid has not been rendered, the following -directions will be found very useful. Fresh plantain leaves well smeared -with olive or sweet oil should be applied over the burns. If plantain -leaves are not available, pieces of cloth may be used. A mixture of -linseed oil and lime-water in equal proportions may also be applied with -great advantage. The portions of cloth which adhere to the burns may be -easily removed by moistening them with a mixture of tepid milk and -water. The first bandage of oil should be removed after two days, and -afterwards fresh bandages applied every day. If blisters have formed on -the burnt surface, they should be pricked, but the skin need not -necessarily be removed. - -If the skin has simply got red by the burn, there is no more effective -remedy than the application of a mud poultice. If the fingers have been -burnt, care should be taken, when the poultice is applied, that they do -not touch against one another. This same treatment may be applied in -cases of acid-burns, and scalds of every description. - - - - -CHAPTER XII - -SOME ACCIDENTS--(_Contd._) - -SNAKE-BITE - - -There is no limit to the superstitions current among us in regard to -snakes. From time immemorial we have cultivated a terrible fear of the -snake; we even dread the very mention of its name. The Hindus worship -the serpent, and have set apart a day in the year (_Nagapanchami_) for -that purpose. They suppose that the earth is supported by the great -serpent Sesha. God Vishnu is called _Seshasayee_, as he is supposed to -sleep on the Serpent-God; and God Siva is supposed to have a garland of -serpents round his neck! We say that such and such a thing cannot be -described even by the thousand-tongued Adisesha, implying our belief in -the snake's knowledge and discretion. The serpent Karkotaka is said to -have bitten King Nala and deformed him, so that he might not suffer any -harm in the course of his wanderings. Such conceptions are also to be -met with among the Christian nations of the West. In English a man is -very often described to be as wise and cunning as a serpent. And in the -Bible, Satan is said to have assumed the shape of a serpent in order to -tempt Eve. - -The real reason for the popular dread of snakes is obvious. If the -snake's poison should spread over the whole body, death must -necessarily ensue; and since the idea of death is so dreadful to us, we -dread the very name of a snake. Hence, our worship of the snake is -really based on our fear. If the snake were a little creature, it would -hardly be worshipped by us; but since it is a big creature, and a -strangely fascinating one, it has come to be deified and worshipped. - -The Western scientists of to-day hold that the snake is merely a -creature of instinct, and it should be destroyed forthwith wherever -found. From the official statistics, we gather that not less than 20,000 -persons die every year in India of snake-bite alone. The destruction of -every venomous snake is rewarded by the state, but it is really a -question if the country has benefitted by it in any way. We find from -experience that a snake never bites wantonly, but only as a retaliatory -measure when it is molested in any way. Does this not bespeak its -discretion, or at the least its innocence? The attempt to rid Hindustan, -or any portion thereof, of snakes is as ridiculous and futile as trying -to wrestle with the air. It may be possible to prevent snakes coming to -a particular place by a systematic process of extermination, but this -can never be done on a large scale. In a vast country like India, it -would be an altogether foolish enterprise to try to avoid snake-bites by -wholesale destruction of the snakes. - -Let us never forget that the serpents have been created by the same God -who created us and all other creatures. God's ways are inscrutable, but -we may rest assured that He did not create animals like the lion and the -tiger, the serpent and the scorpion, in order to bring about the -destruction of the human race. If the serpents were to meet in council -and conclude that man has been created by God for their destruction, -seeing that he generally destroys a snake wherever found, should we -approve of their conclusion? Surely not. In the same way, we are wrong -in regarding the serpent as a natural enemy of man. - -The great St. Francis of Asissi, who used to roam about the forests, was -not hurt by the serpents or the wild beasts, but they even lived on -terms of intimacy with him. So too, thousands of _Yogis_ and _Fakirs_ -live in the forests of Hindustan, amidst lions and tigers and serpents, -but we never hear of their meeting death at the hands of these animals. -It might, however, be contended that they must certainly be meeting -their death in the forests, but that we do not hear of it, as we live so -far away. Granted; but we cannot deny that the number of _Yogis_ that -live in the forests is nothing in comparison with that of the serpents -and wild beasts, so that, if these animals were really the natural -enemies of man, the whole race of _Yogis_ and other dwellers in the -forests should become very rapidly extinct, especially since they have -no weapons with which to defend themselves against their attacks. But -they have by no means become extinct, and we may conclude, therefore, -that they have been allowed to live unmolested in the forests by the -serpents and wild beasts. In fact, I have implicit faith in the doctrine -that, so long as man is not inimical to the other creatures, they will -not be inimical to him. Love is the greatest of the attributes of man. -Without it the worship of God would be an empty nothing. It is, in -short, the root of all religion whatsoever. - -Besides, why should we not regard the cruelty of the serpents and the -wild beasts as merely the product and reflection of man's own nature? -Are we any the less murderous than they? Are not our tongues as venomous -as the serpent's fangs? Do we not prey upon our innocent brethren much -in the same way as lions and leopards? All scriptures proclaim that, -when man becomes absolutely harmless, all the other animals will begin -to live on terms of intimacy with him. When feuds and conflicts as -fierce as that between the lion and the lamb are going on within our own -breasts, is it any wonder that such things should go on in the external -world? For, we are but the reflection of the world around us; all the -features of the external world are found reflected in the inner world -of our mind. When we change our nature, the world around should also -inevitably change. Do we not find that the world assumes a totally -different aspect to those individual men and women who change their own -nature by strenuous self-discipline? This is the great mystery of God's -creation as well as the great secret of true happiness. Our happiness or -otherwise rests entirely upon what we are; we have no need to depend on -other people at all in this matter. - -Our excuse for writing at such length on snake-bite is this. Rather than -merely prescribe cure for snake-bite, we thought it as well to go a -little more deeply into the matter, and point out the best way of -getting rid of our foolish fears. If even a single reader were to adopt -in practice the principles we have been discussing, we shall consider -our effort amply rewarded. Moreover, our object in writing these pages -is not merely to give the generally accepted hygienic principles, but to -go to the root of the matter, and deal with the most fundamental -principles of health. - -Modern investigations have also shown that the man who is perfectly -healthy, whose blood has not been tainted by excess of heat, and whose -food is wholesome and _Satvic_, is not immediately affected by the -poison of the snake, but that, on the other hand, its effect is -instantaneous as well as fatal on the man whose blood has been tainted -by drink or unwholesome food. One doctor goes so far as to say that the -blood of the man who eschews salt and the like, and lives exclusively on -a fruit-diet, remains so pure that no kind of poison can have any effect -on him. I have not had enough experience myself to say how far this is -true. The man whose diet has been free from salt and the like for only -one or two years cannot be said to have attained this stage of perfect -immunity, for the blood which has been tainted and poisoned by bad -practices continued for years cannot be brought back to its normal state -of purity in the short period of a year or two. - -It has further been scientifically demonstrated that a man under the -influence of fear or anger is much more and much sooner, affected by -poison than when in the normal condition. Everybody knows how fear and -anger make the pulse and the heart beat faster than the normal rate, and -the quicker the flow of blood in the veins, the greater the heat -generated. But the heat generated by evil passions is not healthy, but -extremely harmful. Anger is, indeed, nothing but a variety of fever. -Hence the best antidote against snake-bite is to use pure and _Satvic_ -food in moderation, to rid our minds of all evil passions like anger and -fear, to refrain from giving way to panic, to retain perfect confidence -in the saving power of a pure and godly life, and to remain -self-possessed in the full faith that we are ever in God's hands, and -that the span of life which He has allotted to us can on no account be -curtailed or exceeded. - -Dr. Fitz-Seaman, the Director of the Port Elizabeth Museum, who has -devoted a large portion of his life to the study of snakes, their -varieties and their habits, and who is a great authority on snake-bite -and its cure, has told us, as a result of his numerous experiments, that -the majority of the so-called deaths by snake-bite are really caused by -fear and the wrong remedies applied by quacks. - -We should remember that all snakes are not venomous, and that even the -bite of all venomous snakes is not immediately fatal either. Moreover, -the snakes do not always get an opportunity of injecting their venom -into the body of their victim. We should not, therefore, give way to -panic even when we are bitten by a venomous serpent, especially since -very simple remedies are available, which can be applied by ourselves -without any aid from others. - -The part of the body immediately above the point at which the snake has -bitten should be tied round with tight bandage, which should be further -strengthened by means of strong pencils or pieces of wood, so that the -poison may not ascend through the veins. Then the wound should be cut -half an inch deep with the fine point of a knife, so that the poisoned -blood may freely flow, and the hollow should be filled with the dark-red -powder sold in the bazaars and known as Potassium Permanganate. If this -is not available, the blood issuing from the wound should be well sucked -and spat out, by the patient himself or by somebody else, until all the -poison has been removed. Of course, no man who has a wound on the lips -or the tongue should be allowed to suck this poisoned blood. This -treatment should be applied within 7 minutes of the accident,--that is to -say, before the poison has had time to ascend and diffuse through the -body. As already mentioned, the German doctor who has specialised in -mud-cure, claims to have cured snake-bite by burying the patient under -fresh earth. Although I have not tried the use of mud in snake-bites, I -have unbounded faith in its efficacy from my experience in other cases. -After the application of Potassium Permanganate (or the sucking out of -the blood, in the alternative,) a poultice of mud half an inch in -thickness, and big enough to cover the whole region around and above the -affected part, should be applied. There should be kept in every home a -quantity of well-sifted and powdered mud in a tin ready for use. It -should be so kept as to be exposed to light and air, and free from -dampness. Suitable bandages of cloth should also be kept so as to be -within reach when needed. These will be found useful not only in -snake-bite, but in numberless other cases as well. - -If the patient has lost consciousness, or if respiration seems to have -ceased, the process of artificial respiration already described in -connection with drowning should be resorted to. Hot water, or preferably -a decoction of cloves and the bark of the bay-tree, is very useful for -recovering consciousness. The patient should be kept in the open air, -but if his body seems to have taken cold, bottles of hot water should be -employed, or a piece of flannel dipped in hot water and wrung out should -be rubbed over the body, to produce warmth. - - - - -CHAPTER XIII - -SOME ACCIDENTS--(_Contd._) - -SCORPION-STING - - -Our familiar expression, "May God never give any man the pain of -scorpion-sting", shows how keen that pain is. In fact, this pain is even -sharper than that of snake-bite, but we do not dread it so much, since -it is much less fatal. Indeed, as Dr. Moor has said, the man whose -blood is perfectly pure has little to fear from the sting of a scorpion. - -The treatment for scorpion-sting is very simple. The affected part -should be cut into with a sharp-pointed knife, and the blood that issues -from it slightly sucked out. A small bandage tied tightly above this -portion would prevent the spread of the poison, while a poultice of mud -would give immediate relief to the pain. - -Some writers advise us to tie a thick bandage of cloth over the affected -part, wetted with a mixture of vinegar and water in equal proportions, -or to keep the region around it immersed in salt water. But the poultice -of mud is certainly the most effective remedy of all, as may be -personally tested by those who may have the misfortune to be stung by -scorpions. The poultice should be as thick as possible; even two seers -of mud would not be too much for the purpose. If the finger be stung, -for instance, the poultice should extend up to the elbow. If the hand be -kept immersed for sometime in wet mud in a pretty large vessel, it would -give instant relief to the pain. - -The stings of the centipede and other animals should be dealt with -exactly as that of the scorpion. - - - - -CHAPTER XIV - -CONCLUSION - - -I have now said all that I had intended to say on the subject of health. -And now, before finally taking leave of my readers, I will say a word or -two on my object in writing these pages. - -One question which I have asked myself again and again, in the course of -writing this book, is why I of all persons should write it. Is there any -justification at all for one like me, who am no doctor, and whose -knowledge of the matters dealt with in these pages must be necessarily -imperfect, attempting to write a book of this kind? - -My defence is this. The "science" of medicine is itself based upon -imperfect knowledge, most of it being mere quackery. But this book, at -any rate, has been prompted by the purest of motives. The attempt is -here made not so much to show how to cure diseases as to point out the -means of preventing them. And a little reflection will show that the -prevention of disease is a comparatively simple matter, not requiring -much specialist knowledge, although it is by no means an easy thing to -put these principles into practice. Our object has been to show the -unity of origin and treatment of all diseases, so that all people may -learn to treat their diseases themselves when they do arise, as they -often do, in spite of great care in the observance of the laws of -health. - -But, after all, why is good health so essential, so anxiously to be -sought for? Our ordinary conduct would seem to indicate that we attach -little value to health. If health is to be sought for in order that we -might indulge in luxury and pleasure, or pride ourselves over our body -and regard it as an end in itself, then indeed it would be far better -that we should have bodies tainted with bad blood, by fat, and the like. - -All religions agree in regarding the human body as an abode of God. Our -body has been given to us on the understanding that we should render -devoted service to God with its aid. It is our duty to keep it pure and -unstained from within as well as from without, so as to render it back -to the Giver, when the time comes for it, in the state of purity in -which we got it. If we fulfil the terms of the contract to God's -satisfaction, He will surely reward us, and make us heirs to -immortality. - -The bodies of all created beings have been gifted with the same senses, -and the same capacity for seeing, hearing, smelling and the like; but -the human body is supreme among them all, and hence we call it a -"_Chintamani_," or a giver of all good. Man alone can worship God with -knowledge and understanding. Where devotion to God is void of -understanding, there can be no true salvation, and without salvation -there can be no true happiness. The body can be of real service only -when we realise it to be a temple of God and make use of it for God's -worship; otherwise it is no better than a filthy vessel of bones, flesh -and blood, and the air and water issuing from it are worse than poison. -The things that come out of the body through the pores and other -passages are so filthy that we cannot touch them or even think of them -without disgust; and it requires very great effort to keep them -tolerably clean. Is it not most disgraceful that, for the sake of this -body, we should stoop to falsehood and deceit, licentious practices and -even worse? Is it not equally shameful that, for the sake of these -vices, we should be so anxious to preserve this fragile frame of ours at -any cost? - -This is the truth of the matter in regard to our body; for the very -things which are the best or the most useful have inherent in them -capabilities of a corresponding mischief. Otherwise, we should hardly be -able to appreciate them at their true worth. The light of the sun, which -is the source of our life, and without which we cannot live for an hour, -is also capable of burning all things to ashes. So too, a king may do -infinite good to his subjects, or be the source of untold mischief. -Indeed, the body may be a good servant, but, when it becomes a master, -its powers of evil are unlimited. - -There is an incessant struggle going on within us between our Soul and -Satan for the control of our body. If the soul gains the ascendancy, the -body becomes a most potent instrument of good; but, if the devil is -victorious in the struggle, it becomes a hot-bed of vice. Hell itself -would be preferable to the body which is the slave of vice, which is -constantly filled with decaying matter and which emits filthy odours, -whose hands and feet are employed in unworthy deeds, whose tongue is -employed in eating things that ought not to be eaten or in uttering -language that ought not to be uttered, whose eyes are employed in seeing -things that ought not to be seen, whose ears are employed in the hearing -of things that ought not to be heard, and whose nose is employed in the -smelling of things that ought not to be smelt. But, while hell is never -mistaken for heaven by anybody, our body which is rendered worse than -hell by ourselves is, strangely enough, regarded by us as almost -heavenly! So monstrous is our vanity, and so pitiful our pride, in this -matter! Those who make use of a palace as a latrine, or vice versa, -must certainly reap the fruit of their folly. So too, if, while our body -is really in the Devil's hands, we should fancy that we are enjoying -true health, we shall have only ourselves to thank for the terrible -consequences that are sure to follow. - -To conclude, then our attempt in these pages has been to teach the great -truth that perfect health can be attained only by living in obedience to -the laws of God, and defying the power of Satan. True happiness is -impossible without true health, and true health is impossible without a -rigid control of the palate. All the other senses will automatically -come under our control when the palate has been brought under control. -And he who has conquered his senses has really conquered the whole -world, and he becomes a part of God. We cannot realise Rama by reading -the Ramayana, or Krishna by reading the Gita, or God by reading the -Koran, or Christ by reading the Bible; the only means of realising them -is by developing a pure and noble character. Character is based on -virtuous action, and virtuous action is grounded on Truth. Truth, then, -is the source and foundation of all things that are good and great. -Hence, a fearless and unflinching pursuit of the ideal of Truth and -Righteousness is the key-note of true health as of all else. And if we -have succeeded (in however feeble a measure) in bringing this grand -fact home to our reader, our object in writing these pages would have -been amply fulfilled. - - ---FINIS-- - - - - -_ERRATA_ - - - _Page_ _Line_ _For_ _Read_ - - 2 2 _êvam_ _êva_ - 11 8 beings being - 40 3 _Kapah_ _Kapha_ - 41 6 had begun begun - 51 16 detial detail - 66 21 admire pride - 67 26 surley surely - 87 14 would should - 97 4 fus pus - 100 2 according according to - 102 16 Sriget Siegel - 104 11 wick brick - 108 15 vaccinations vaccination - 110 22 difference deference - 111 25 patients patient - 120 1 passion passions - 128 28 and end - 130 22 piece pair - 132 4 superstitious superstitions - 134 3, 9 god God - 137 25 vareity a variety - 138 3 Godly godly - 144 10 is are - 33 18 brid bird - 79 3 that omit - 88 2 some none - - -THE HUXLEY PRESS, G. T. MADRAS. - - -======================================================================== - - - - -Ganesan's New Publications - - -THE FAILURE OF EUROPEAN CIVILISATION - - By S. E. Stokes with Foreword by C. F. Andrews. Re. 1-0. - -In this book Mr. Stokes shows how European civilisation by its -prejudices of colour and race has miserably failed to satisfy the laws -of true progress and needs of the modern world, and warns India of -destroying her unique culture by falling a prey to white imperialism. - - -NATIONAL SELF-REALISATION - - By S. E. Stokes Re. 1-8. - -Students of current Indian politics and workers for Swaraj will find in -this publication a very useful discussion of India's ultimate goal and -the methods of attaining it. The author though an American is well known -as a sincere friend of the oppressed and to use the words of Mahatma -Gandhi "Mr. Stokes is a convinced non-co-operator and a congressman. I -think I am right in saying that he has come to it by slow degrees. No -Indian is giving such battle to the Government as Mr. Stokes. He has -veritably become the guide, philosopher and friend of the Hillmen". - - -ESSAYS: POLITICAL AND NATIONAL - - By S. E. Stokes Rs. 2. - -This collection of essays is intended to stimulate thought on some of -the important problems that India has to solve in the field of -Education, religion and other aspects of national life. - - -THE TRUTH ABOUT INDIA - - By H. M. Hyndman As. 12. - -This small book gives the main facts about India's plight under alien -domination in a boldly frank and appealing manner. The pages breathe -throughout the true Englishman's inextinguishable fire of freedom and -righteous indignation at oppression and exploitation of weak nations. -The author exposes the methods by which British domination was -established in India and discusses the political and economic effects of -such rule, uttering grave words of warning against the final nemesis. -The book deserves to be widely read and translated in the various -vernaculars as a very necessary corrective to the distorted version of -British Indian history taught in our schools. - - -Post Box No. 427, Triplicane, Madras S.E. - - -======================================================================== - - -Transcriber's Notes: Obvious errors in spelling and punctuation have -been silently corrected. Similarly errors listed in the Errata at the -end have also been corrected. - - - - - - -End of the Project Gutenberg EBook of A Guide to Health, by Mahatma Gandhi - -*** END OF THIS PROJECT GUTENBERG EBOOK A GUIDE TO HEALTH *** - -***** This file should be named 40373-8.txt or 40373-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/0/3/7/40373/ - -Produced by Turgut Dincer, sp1nd, ewkent, raviarya and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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