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068-070

[68] HEALING,
[69] HEALTH AND DISEASE,
[70] HELL

[68]

HEALING

(1) The entire subject of healing is as old as the ages themselves, and has ever been the subject of investigation and experiment. But as to the right use of the healing faculty and forces, the knowledge is in its infancy. Only in this age and generation, is it at last possible to impart the laws of magnetic [Page 153] healing, and to indicate the causes of those diseases - originating in the three inner bodies - which today devastate the human frame, cause endless suffering and pain, and usher man through the portal which leads to the world of bodiless existence. Only today is man at the point in the evolution of his consciousness where he can begin to realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. Processes of adjustment, of elimination and of cure, engage the minds of all thoughtful people, as well as of all suffering people. We have much to do, and I ask therefore for patience on your part.

When one enters the realm of healing, one enters a world of much esoteric knowledge, and of an infinity of conclusions, and one is faced with the formulations of many minds, who, through the ages, have sought to heal and to help. The why and the wherefore of disease have been the subject of endless investigations and speculations, and much definite deduction has been made as to the cures of such complaints; there has been also much formulation of methods, of techniques, of formulae, of prescription, of varied manipulations, and of theories. All these serve to fill the mind with many ideas - some correct, some erroneous - and this makes it most difficult for new ideas to enter, and for the student to assimilate the hitherto unknown.

Aspirants lose much by refusing to let go of that which the lower mind cherishes. When they do succeed in being entirely open minded, and are ready to accept the new theories and hypotheses, they discover that the old and dearly held truth is not really lost, but only relegated to its rightful place in a larger scheme.

All initiates of the Ageless Wisdom are necessarily healers, though all may not heal the physical body. The reason for this is that all souls that have achieved any measure of true liberation are transmitters of spiritual energy. This automatically affects some aspect of the mechanism which is used by the souls they contact. When I employ the word "mechanism" in these instructions, I refer to different aspects of the instrument, the body or form nature, through which all souls seek manifestation. (17 - 1/2).

(2) The basic law underlying all occult healing, may be stated to be as follows:

Law I: All disease is the result of inhibited soul life, and that is true of all forms in all kingdoms. The art of the healer consists in releasing the soul, so that its life can flow through the aggregate of organisms which constitute any particular form.

It is interesting to note that the attempt of the scientist to release the [Page 154] energy of the atom, is of the same general nature as the work of the esotericist when he endeavours to release the energy of the soul. In this release the nature of the true art of healing is hidden. Herein lies an occult hint. (17 - 5).

(3) There are three ways in which healing can be brought about, and all three ways have their place and value, dependent upon the point in evolution of the subject being healed.

First, there is the application of those palliatives and ameliorating methods which gradually cure disease, and eliminate undesirable conditions; they build up the form life and foster the vitality, so that disease can be thrown off. Of these methods the allopathic and the homeopathic schools, and the various osteopathic and chiropractic and other therapeutic schools are good exponents. They have done much good and constructive work, and the debt of humanity to the wisdom, skill and unselfish attentions of the physicians is great. They are dealing all the time with urgent conditions, and dangerous effects of causes which are not apparent on the surface. Under these methods, the patient is in the hands of an outside party, and should be passive, quiescent, and negative.

Secondly, there is the appearance of the work and methods of the modern psychologist, who seeks to deal with subjective conditions, and to straighten out those wrong attitudes of mind, those inhibitions, psychoses and complexes, which bring about the outer states of disease, the morbid conditions, and neurotic and mental disasters. Under this method, the patient is taught to co-operate as much as he can with the psychologist, so that he may arrive at a proper understanding of himself, and so learn to eradicate those inner compelling situations, which are responsible for the outer results; He is trained to be positive and active, and this is a great step in the right direction. The tendency to combine psychology with the outer physical treatment, is sound and right.

Thirdly, the highest and newest method, is that of calling into positive activity a man's own soul. The true and the future healing is brought about when the life of the soul can flow without any impediment and hindrance throughout every aspect of the form nature. It can then vitalise it with its potency, and can also eliminate those congestions and obstructions, which are such a fruitful source of disease.

This gives you much to ponder upon. (17 - 16/7).

(4) I would also like to point out that the diseases of the masses, for the average citizen, for the intelligentsia, and for the disciples of the world may, and do, differ widely - not so much in their expression, as in the field [Page 155] of their expression. This is a point most difficult for the average healer to recognise; it is not easy or possible for him to grasp these distinctions, and to gauge the point in evolution which a man may have reached. Some diseases must be dealt with from the mental plane, and will call in the mind of the healer; others require a concentration of emotional energy by the healing agent; and again, in other cases, the healer should seek to be only a transmitter of pranic energy to the etheric body of the patient, via his own etheric body . . . How few realise that no disciple, for instance, can place himself in the hands of the average magnetic healer or radiatory worker, or psychological expert of any kind! A disciple dare not subject himself to the auric emanations of any chance healer, nor put himself in the power of the inexperienced academic psychologist, no matter how prominent he may be. He may, however, subject himself to the wise skill of the physical plane physician or surgeon, as - for him - the physical body is but an automaton. He can therefore avail himself of physical means for its benefiting. (17 - 25/6).

(5) The healer in the New Age ... is also spiritually aware that the healing of the physical body is not always the highest spiritual good; the over-estimation and serious, anxious care of the form life of the physical vehicle, is not of major importance. (17 - 538).

(6) The healer has always to remember the following sequence of facts:

1. The fact of the soul, working through

2. the mind and the astral body, whose energies condition

3. the etheric vehicle, a vortex of energies focussed through numerous centres, both major and minor.

4. The seven major centres, controlling definite areas of the body via

a. The nadis.

b. The nerves.

c. The endocrine system.

d. The blood stream. (17 - 548).

(7) Any man or woman - given real interest and prompted by the incentive to serve - who thinks, and loves, can be a healer, and it is time that people grasped that fact. The entire process of healing is thought- directed; it concerns the direction of energy currents or their abstraction, and this is another way of speaking about radiation and magnetism. Every initiate is a healer, and the more advanced the initiate the less is he occupied with the intricacies of centres and forces, energies and their direction. He heals automatically, as was the case with the initiate, Peter; of him we read that "the shadow of Peter passing by, healed everyone of them." (17 - 601).

[Page 156]

(8) Only the Christ can heal by the use of the will, and He seldom in reality healed at all; in the cases where He is reported to have done so, His reason was to prove the possibility of healing; but - as you will note if you are familiar with the Gospel story - He gave no instructions to His disciples upon the art of healing. This is significant.

The self-will (no matter of how high a quality) of the healer, and his determined effort to heal the patient, create a tension in the healer which can seriously deflect the healing current of energy. (17 - 676/7).

(9) Here lies the secret of all scientific and occult healing. Healers are experimenting with the etheric body and yet little real knowledge is theirs. They know little or nothing of the centres in their own body through which the magnetic or other currents must flow; they are unaware of the condition of the etheric centres of those they seek to heal, and the nature of the forces they wish to employ. All they can do is to discipline their lives, and so control their appetites that they build a clean body and provide clear channels for the passage of forces from and through themselves to others. (4 - 290).

(10) It must be demonstrated to the world that the ancient power to heal, still lies in the hands of those who consistently follow the Christ. Those who use this power only for the sake of the little ones, taking and seeking no personal reward, can manifest the ancient way to heal, which has small resemblance to the modern methods of the mental schools. (13 - 516).

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[69]

HEALTH AND DISEASE

(1) The ills of men which affect the circulatory system, the kidneys, the bladder, and the lubrication of the joints, will find a cure in vegetable constituents and above all in the right adjustment of the emotional nature. (3 - 945).

(2) In cases of imbecility and idiocy, and in that stage of old age which we call senile decay, the thread which anchored in the brain is withdrawn, whilst that which conveys the life impulse or urge, remains still anchored in the heart. There is life but no intelligent awareness; there is movement but no intelligent direction; in the case of senile decay, when there has been a high grade apparatus utilised in life, there may be the appearance of intelligent functioning, but that is an illusion due to old habit and to old established rhythm, but not to co-ordinated coherent purpose. (4 - 497).

(3) Very few of the troubles of the dense physical body, arise within that body itself. A few arise directly in the etheric body, but at this stage [Page 157] of evolution, most of the troubles arise in the emotional body, and the remainder in the mental. We might generalise and say that:

25% of the ills flesh is heir to, arise in the etheric body.

25% in the mental body.

50% find their origin in the emotional body. (2 - 158/9).

(4) The question is often asked: Why is there frequently so much illness, nervous trouble, and various pathological conditions found among the saints of the earth, and among those who are clearly oriented towards the light? The answer is that the strain put upon the physical vehicle by the shift of the forces, is usually unduly great, and so produces these undesirable conditions. These again are often augmented by the foolish things done by the aspirant, as he seeks to bring his physical body under control. It is, however, far better for the undesirable results to work themselves out in the physical vehicle, than in the astral or mental bodies. This point is seldom realised, and hence the emphasis laid upon the idea that sickness, ill-health, and disease, are indicative of individual error, of failure, and of so-called sin. They can of course be all of these things, but, in the case of the true aspirant, who is endeavouring to discipline and control his life, they are often not due to these causes at all. They are the inevitable result of the clash of forces - those of the awakened energies, which are in progress of elevation, and those of the centre into which the energies are being raised. This clash produces strain, physical discomfort and (as we have seen), many distressing kinds of disorders. (15 - 544/5).

(5) Speaking generally, diseases fall into five major categories, and it is only with the last of them that we are here occupied. These five groupings of disease are:

1. Hereditary diseases:

a. Inherent in the planet itself, and having a definite effect upon humanity, through contact with the soil and water.

b. Developed during past ages in mankind itself, and handed on from generation to generation.

c. Characteristic of some particular family, and inherited by the member of this family as part of his chosen karma. Souls come into certain families because of this opportunity.

2. Diseases invoked by tendencies in the man himself. These are governed by his astrological sign - either his sun sign, or his rising sign, and will be considered later.

3. Contagious diseases (epidemic or endemic) which are of group origin, [Page 158] and involve the man as part of his group karma, but are frequently unrelated to his personal karma.

4. Acquired diseases and accidents, which are the result of injudicious action, or unwise habits in this life, and definitely condition his future karma. One interesting point in connection with accidents might here be made. Accidents are frequently caused by what might be regarded as "explosions of force". These are generated by a man or by a group of human beings through hatred or jealousy or vindictiveness, which qualities react, or are "turned back" upon the individual life like a boomerang.

5. The diseases of mystics with which we are at this time concerned. Speaking generally, these are caused by the energy of an awakened and active lower centre being transferred into a higher one. This is done in three stages, and each stage brings its own physiological difficulties:

a. The stage wherein the energy of the lower centre becomes intensely active prior to rising upward. This will produce over-activity of the organs in the physical area governed by the centre, with consequent congestion, inflammation, and usually disease.

b. The stage wherein the "processes of elevation" are taking place, producing intense activity in the higher centre, and a lessening of activity in the lower. A fluid period intervenes, in which the forces swing back and forth between the two centres, accounting for the uneven life of the mystic in the earlier stages of his unfoldment. This is particularly the case in connection with the solar plexus. The energy is rejected at first by the higher centre, and is then re-absorbed into the lower, only to be elevated again and again, until the higher centre can absorb and transmute it.

c. The stage wherein the energy is raised definitely into the higher centre. This leads to a difficult period of adjustment and of tension, again producing physical ills but, this time, in the area controlled by the higher centre. (15 - 547/8).

(6. As the heart centres and the higher centres assume control, such diseases as cancer, tuberculosis, and the various syphilitic complaints (due to the age old activity of the sacral centre) will gradually die out. (15 - 551)

(7) Many of the difficulties of mystics and occultists today, are due to the fact that they are literally "playing with fire" and are not aware of it; that they are not preserving the right or ordered sequence of development. . . . ; that they are following practices for which they are not ready, which have not been modified to suit the occidental type of body, and which they blindly follow, without any understanding of the process or results. Unless [Page 159] the basic rule is grasped, that "energy follows thought", it is inevitable that dire results must eventuate. The mystic, for instance, whose thought is focussed on the Christ, regarding Him as somewhere in Heaven, but as outside himself, and whose aspiration makes Him the objective of all desire, is frequently debilitated and physically ill. Why is this the case? Because the energy which is seeking to enter him and permeate his whole organism, only reaches as far as the heart centre, and is from there constantly turned back, and driven out of the physical body by the directing power of the mystic's thought. Christ, for him, is elsewhere. Outside himself lies his thought, and the energy consequently streams out of his body. It is a much discussed problem among initiates today, as to whether the generally debilitated condition of the human race is not due in part to the fact that the aspiration and thought of mankind, having been constantly directed to some outside goal, and not (as should have been the case) to the centre of life and love within each human being, has drained man of much needed energy. In spite of the fact that he has been taught for centuries, that the kingdom of God is within, the peoples in the Occident have not accepted the statement, or worked on the premise presented, but have sought for reality without, and have turned their attention to the Personality of the One who taught them a major truth. At no time did He desire or seek their devotion. The price of this distortion of the truth, has been paid again and again by a devitalised body, and by the inability of the average mystic to live a concrete, and yet divine, life upon earth. (15 - 596/8).

(8) From one angle, disease is a process of liberation, and the enemy of that which is static and crystalised. Think not, from what I say, that therefore disease should be welcomed, and that the process of death should be cherished. Were that the case, one would cultivate disease, and put a premium on suicide. Fortunately for humanity, the whole tendency of life is against disease, and the reaction of the form life upon the thought of man, fosters the fear of death. This has been rightly so, for the instinct of self-preservation and the preservation of form integrity, is a vital principle in matter, and the tendency to self-perpetuation of the life within the form, is one of our greatest God-given capacities, and will persist. But in the human family this must eventually give place to the use of death as the organised, freeing process, in order to conserve force and give to the soul a better instrument of manifestation. For this liberty of action, mankind as a whole is not yet ready. The disciples and aspirants of the world should now, however, begin to grasp these newer principles of existence. (17 - 14).

[Page 160]

(9) What is disease? I suggest the following:

1. All disease is disharmony and lack of alignment and control.

a. Disease is found in all the four kingdoms in nature.

b. Disease is purificatory in effect.

c. Definite methods of healing are peculiar to humanity, and mental in origin.

2. Disease is a fact in nature.

a. Antagonism to disease simply energises it.

b. Disease is not the result of wrong human thought.

3. Disease is a process of liberation, and the enemy of that which is static.

4. The law of cause and effect governs disease as it governs all else in manifestation.

We found also that healing is brought about in three ways:

1. Through the application of the methods of the many schools of medicine and surgery, and allied groups.

2. Through the use of psychology.

3. Through the activity of the soul.

I have also stated that the major causes of disease are three in number: they are psychological in nature; they are inherited through group contact; and they are karmic. (17 - 32).

(10) The esoteric healer knows much about the inner forces and energies, and has some understanding of the basic causes of the exoteric diseases, but his ignorance of man's mechanism is deplorable, and he fails to realise two things:

First, that disease is sometimes the working out into manifestation of undesirable subjective conditions. These, when externalised and brought to the surface of the human body, can then be known, dealt with, and eliminated. It is well to remember also that sometimes this working out and elimination, may well bring about the death of that particular body. But the soul goes on. One short life counts for very little in the long cycle of the soul, and it is counted well worthwhile if a period of ill health (even if it eventuates in death) brings about the clearing away of wrong emotional and mental conditions.

Second, disease is sometimes incident upon, and part of the process of the withdrawal of the soul from its habitation. This we call death, and it can come quickly and unexpectedly when the soul withdraws with suddenness from its body. Or death can spread itself over a long period of time, and the soul may take several months or years for its slow and gradual [Page 161]emergence from the body, with the body dying by inches all the time. (17 - 41).

(11) The free use of salt sea bathing has a definite effect on the healthiness of the physical body. The water, incidentally absorbed through the medium of the skin and by the mouth, has a vitally prophylactic effect. (17 - 62).

(12) The more advanced the aspirant, the greater probability there is that the diseases from which he suffers, will be pronounced and powerfully demonstrating, on account of the inflow, to a greater or less degree, of the stimulating force of the soul. (17 - 66).

(13) To sum all up: Disease, physical disability of any kind (except of course those due to accidents and, to some extent, to planetary conditions inducing epidemics of a peculiarly virulent nature, such as war oft produces), and the many differing aspects of ill health can be directly traced to the condition of the centres, as they determine the activity or the non-activity of the nadis; these in their turn, affect the nervous system, making the endocrine system what it is in the individual man, and the blood stream is responsible for this condition reaching every part of the body. (17 - 198/9).

(14) The over-emphasis which people put on disease, is bewildering to the soul, for it places the transient, constantly changing form-nature in a position of undue prominence, whereas - from the angle of the soul - the vicissitudes of the body are only of importance just in so far as they contribute to the enrichment of soul experience. (17 - 296).

(15) Disease is only a form of transient imperfection, and death is just a method for refocussing energy, prior to a forward moving activity, leading steadily and always towards betterment. (17 - 297).

(16) All disease and ill health, are the result of the activity or inactivity of one or other of the seven types of energy, as they play upon the human body. (17 - 304).

(17) A right handling of ill health is a major factor in breaking down separateness and a sense of aloneness and isolation; that is why the effects of bad health, when rightly handled, lead to a sweetening of the disposition and a broadening of the sympathies. Sharing and a sense of general participation has usually to be learnt the hard way - such again is the law. (17 - 545)

(18) Why do advanced people, spiritual leaders, and those oriented to the spiritual life, suffer so frequently from physical difficulties? It is probably because they are at the stage where the energy of the soul, pouring [Page 162] through the physical body, meets resistance from that body of a correspondingly intense kind. This friction set up is so acute, that disease is promptly the result. (17 - 565).

(19) People have little idea how much - objectively speaking - they increase the potency of the disease by the constantly directed thought which they expend upon it, and by the attention they pay to that area wherein the trouble is located. (17 - 570).

(20) The more determined the person is to submit his personality to soul control, the more intense will be the conflict, with consequent physical conditions of a serious kind as a result. Under this category would come the majority of the diseases of disciples and mystics, largely of a nervous nature, and often affecting the heart or the blood stream. (17 - 592).

See also: "Glands", and "Etheric Body", (6 - 640), (17 - 595).

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[70] HELL

Another fear which induces mankind to regard death as a calamity, is one which theological religion has inculcated, particularly the Protestant fundamentalists, and the Roman Catholic Church - the fear of hell, the imposition of penalties, usually out of all proportion to the errors of a life-time, and the terrors imposed by an angry God. To these man is told he will have to submit, and from them there is no escape, except through the vicarious atonement. There is, as you well know, no angry God, no hell, and no vicarious atonement. There is only a great principle of love animating the entire universe; there is the Presence of the Christ, indicating to humanity the fact of the soul and that we are saved by the livingness of that soul, and the only hell is the earth itself, where we learn to work out our own salvation, actuated by the principle of love and light, and incited thereto by the example of the Christ, and the inner urge of our own souls. This teaching anent hell is a remainder of the sadistic turn which was given to the thinking of the Christian Church in the Middle Ages, and to the erroneous teaching to be found in the Old Testament anent Jehovah, the tribal God of the Jews. Jehovah is not God, the planetary Logos, the Eternal Heart of Love Whom Christ revealed. As these erroneous ideas die out, the concept of hell will fade from man's recollection, and its place will be taken by an understanding of the law which makes each man work out his own salvation upon the physical plane, which leads him to right the wrongs which he may have perpetrated in his lives on Earth, and which enables him eventually to "clean his own slate". (17 - 393).

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