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CHAPTER IX - The Seven Modes of Healing

IT WILL BE OBVIOUS to you that even if the techniques or the seven modes of healing-relating as they do to the energies of the seven rays-were exactly imparted to you, it would be rare indeed to find a healer who was competent to use them in this interim period in world affairs.  We are passing out of one age into another, and this necessarily creates difficulties which have hitherto not been recognised.  This is the first time in human history wherein humanity is intelligent enough to register understanding of the implications of this happening, and far-sighted enough to be able to vision, imagine and plan for the new future. For another thing, the soul ray of the average aspirant is seldom in control to such an extent that it can bring adequate illumination and ray potency; until it is in control, these ray methods and techniques, determining the use and direction of the ray energies, are useless.  This should not bring to you disappointment, but simply an attitude of expectancy, particularly where the younger students and readers are concerned.  All things considered, this hiatus between expectancy and possibility is exceedingly good.

There has been so much given out during the past century along the lines of magical work, that more at this time would not be wise; so many mantrams and Words of Power have been communicated, and so wide a use of the [694] OM has prevailed, that a great deal of damage might be looked for as a result.  Such damage has not, however, occurred.  The relatively low point in evolution of the average student and experimenter has served as a protection, and little has been set in motion—either good or bad—by what they have attempted to do.  Healings have frequently taken place (at least temporary healings), owing largely to the susceptibility of the patient to suggestion and his confidence in the healer.  None of these healings can be traced esoterically to the scientific methods of occultism. In spite of this protection, or rather because of it, I am communicating no Ray Words at this time, such as the trained initiate employs when engaged in the healing work. These Words have to be accompanied by a trained use of the spiritual will, and (where the ordinary man and healer is concerned) even the lowest aspect of the will remains as yet undeveloped, and only self-will (which is determined, selfish desire) is expressed.  It would therefore be a waste of my time to give instruction along these lines.   I have felt it necessary to explain this, so that there will be no undue expectancy that I shall impart the mysterious and the hitherto unknown.  I seek only to lay the foundation for a future structure of knowledge, when it will be safe, wise and right to convey those "focussing Points," those "organising Words," and those "expressed Intentions" of the correctly trained occult healer.  I seek to generate in you also a wise and searching expectancy which will use the little that I am able to impart, and the symbolic words I may dictate, and so prepare for a greater understanding later.

In the meantime there are certain things I can teach you which will be profitable.  They may perchance enhance the visioned and realised difficulties, but may nevertheless prove useful in indicating the ground which must still be [695] covered before the healer arrives at correct and sustained healing.

This section will be very short indeed, compared with the rest of this volume; it will consist simply of a series of summarised and condensed statements which will provide a textbook for the healer, a reference book for guidance to which he can refer.  These statements will be under three classifications:

  I. The Seven Ray Energies.

 II. The Rays of the Healer and the Patient.

III. The Seven Healing Techniques.

These statements will complete Volume IV of A Treatise on the Seven Rays and will carry much information to the initiated disciple, and even in part to the intelligent aspirant; they should make their healing work more effectual, even though only the preliminary work and elementary rules are given.  Needless to add, the healer has to perfect himself in this initial activity and—as he works—he may himself (alone and unaided) penetrate into the deeper meanings of this phase of the Ageless Wisdom.


Fifteen Statements.

1. The seven rays embody and express the totality of energies which circulate throughout our planetary form.

2. These seven ray energies are the seven forces which unitedly compose the primary Ray of Love-Wisdom.  This is the second ray of our solar system and the dominating ray in every planetary expression within the solar system.  The seven rays are, all of them, subsidiary rays of this great cosmic ray.


3. No matter upon which ray the healer may be found, he must always work through the second subray of that ray—the ray of love-wisdom in each ray.  By means of this, he becomes connected with or related to the governing soul and personality rays.  The second ray has the capacity of all-inclusiveness.

4. The second ray and the second subray on all rays are themselves dual in expression.  The healer must learn to work through the love aspect and not through the wisdom aspect.  This takes much training in the practice of spiritual differentiation.

5. Those vehicles in the form nature which are on the line of 2-4-6 must be used by the healer when practicing the healing art.  If he has no vehicles or bodies on this line of basic energy, he will not be able to heal. This is seldom realised.  It is rare, however, to find an equipment lacking all second ray energy outlets.

6. Those healers who are on the second ray, or who are equipped with a powerful second ray vehicle, are usually great healers.  The Christ, being the truest exponent of the second ray ever known on earth, was greatest of all the healing sons of God.

7. The ray of the soul conditions and determines the technique to be employed.  The ray in the personality vehicles most closely related to the second ray (for which all the subrays act as channels) is the one through which the healing energy must flow.

8. The second subray of the soul ray determines the approach to the healing problem immediately confronting the healer; this energy is transmuted into healing force when passing through the appropriate personality vehicle.  To be appropriate it must be on the line of 2-4-6.


9. The appropriate vehicle can be either the mental body or the emotional body.  With the mass of men being centred in the astral nature, the healing will usually be most successful if the healer's channel of transmission is that body also.

10. A triangle of energies is therefore formed; it is composed of:

a. The energy of the soul.

b. The appropriate vehicle.

c. The etheric body, through either the heart or the solar plexus centre.

11. Within the etheric body, a secondary triangle is formed for the circulation of energy between:

a. The head centre, the centre of reception.

b. The ajna centre, the centre for directed distribution.

c. The centre which registers—as the line of least resistance—the energy of the soul ray, whichever of the seven rays that may be.

12. This secondary triangle is related to the primary triangle by an "act of deliberation."  This is a part of the technique which I am withholding.

13. The healer who is sincere and experienced can (in default of the esoteric formula producing connection between the two triangles) do much to bring about some definite relation by a deliberate act of faith and by the firm statement of his fixed intention.

14. The greater triangle is that which affects the healer and makes him a transmitting agent; the lesser triangle is the one which produces the effect upon the patient and through which the healer—on the physical plane—works.

15. The procedure of the healer will therefore fall into three parts, prior to the conscious act of healing:


Process One.

a. The healer will definitely and consciously link up with his own soul.

b. He will then determine which of his personality vehicles is to be used; this will be based upon its reaction to energies, channeling along the line 2-4-6.

c. By an act of the will he will then relate the soul energy, via the desired vehicle, with the appropriate centre in the etheric body; the heart or the solar plexus, always preferably the former.

Process two.

a. He will next create the secondary triangle by focussing his attention in the centre of reception, the head centre.

b. He will then connect this head centre, through the power of the creative imagination, with the centre between the eyebrows, and will hold the energy there because it is the directing agency.

c. He will endeavour to gather into this ajna centre the energy of that centre within his etheric body which is related to his soul ray.

Process Three.

He then, with deliberation, performs the act of linking the two triangles; once this is done, he is ready for the healing action.


It will be apparent to the most superficial reader that the variation or the identity between the rays of the healer [699] and his patient constitutes a factor of importance:  many conditioning factors will be presented; there will also be present a contrast between the soul rays and the personality rays of both parties concerned.  You may have, therefore, conditions in which:

1. The soul rays are identical and the personality rays are different.

2. The personality rays are the same but the soul rays are not.

3. The rays are similar in both cases.

4. The rays of neither soul nor personality are the same.

5. The soul ray is not known but the personality ray is apparent.  The ray of the personality is easily ascertained, but there is often no indication as to the soul ray.  This can apply to both healer and patient.

6. Nothing is known anent the rays of either party.

I am not bringing into this discussion any reference to the rays of the mental, astral or physical vehicles, though they have a definite and sometimes a decisive effect and the knowledge is most useful when known.  The trained healer, when in possession of this knowledge, can use a secondary technique as an aid to the basic method, and use the appropriate lower vehicle (either his own or that of the patient) through which to pour a secondary stream of healing energy, thus enhancing the work of the primary stream.  The addition of this secondary stream implies quite advanced knowledge on the part of the healer, or accurate information given by the patient.  This is, as you may surmise, somewhat rare to find.  People can, by careful study and the assembling of known analogous instances, ascertain with a fair degree of success the nature of the two major [700] rays; it takes, however, an initiate of some standing to recognise and work through the rays of one of the lower bodies, and therefore be in a position to distribute the healing force through two centres simultaneously.  We will not consequently consider more than the relation of the rays controlling the healer and the patient from the angle of soul and personality.

It is not possible for me to take each of the rays of both healer and patient and trace for you the appropriate technique; this will become clearer if you consider the great number of difficulties which are presented when both the rays of the two parties concerned are brought into relationship.  In Discipleship in the New Age the rays are given of a large number of disciples.  You might, as an experimental exercise, take these various rays, as assigned, and place each of these disciples in the part of either healer or patient, and see what centres would be employed in the case of some disease (each based in a different location in the human body), and then attempt to decide what method, mode or procedure the healer would be wise to follow.  At the same time you should remember two things:  first, that all these people are members of a second ray Ashram; also that they are disciples, and consequently their rays are apparent and obvious to the healer, which greatly helps.  You could determine also what ray energy should be employed in the healing process, through what centre in yourself, as the healer, and the disciple as a patient, you should work and whether you are in a position to use a secondary technique.  Then, having through the use of the imagination worked at an imaginary healing, look around among your friends and acquaintances for those whom you believe possess similar ray conditions and—if they are ailing or ill—seek to help them in the same way as you attempted to aid an imaginary patient:  note then what happens.  Avoid the use [701] of a secondary technique, for you are more liable to be entirely wrong where the three lower vehicles are involved than with the two major expressions of life.  The rest of this subject can perhaps be clarified by certain statements which will become clearer as esoteric psychology emerges as a definite educational subject in the decades which lie ahead.

1. The healer should ascertain his rays, and then proceed with his work on the basis of that information.  When that knowledge is not available, he should refrain from the attempt to heal.

2. When unable—from lack of this knowledge—to carry forward the healing work, let him confine himself to the task of acting as a channel for the energy of love to the patient.

3. The healer will find it easier in most cases to ascertain his rays, or one of them at least, than to know the rays of the patient.

There are two reasons for this:

a. The fact that he seeks to heal and help indicates a fair measure of advancement upon the spiritual way.  Such advancement is required for correct finding of the ray quality.  A little study of himself and of the possible rays present should in time show him the nature of the energies controlling him.

b. The patient, if advanced, is liable not to seek his help, but will handle his own problem, through the soul and through the Ashram, if affiliated with one.  If he is not advanced, the personality ray will be more easily ascertained than the soul ray, and will therefore provide the point of contact.


4. The healer, having to his satisfaction determined upon the rays or ray conditioning him, should then prepare himself for the healing task by a minimum of five hours of most careful preparation, related to his mind, the thinking apparatus.  I mean not five hours of consecutive mental control and reflection, but a period of quiet thought, carried on—when possible-wherein the healer studies the patient and familiarises himself with:

a. The problem of the disease and its particular nature.     b. Its location in the physical body.

c.  The centre involved and (when he is an enlightened disciple) with its condition.

d. The acuteness of the difficulty and the chance of a cure.

e. The danger of death or not.

f. The psychological condition of the patient.

g. The rays of the patient, if feasible; these, if known, ill condition his approach.

5.  Thus prepared, the healer focusses his attention in his own ray.  When he only possesses general and not specific knowledge of his own ray or rays and those of the patient, the healer may proceed upon the surmise that one or both are along the line of 1-3-5-7 or 2-4-6 and act upon that general assumption.  To possess specific and particularised knowledge is useful, but where it exists not, and particular rays cannot be assigned, it is often possible to determine whether the general trend of the character is along the line of love or of the will, and then to act accordingly.  The problem then is whether the relation between healer and [703] patient will be from personality to personality, from soul to soul, or from personality to soul and vice versa.  When the relation is that of personality to personality (and this will be the most usual), the energy with which the healer will work is simply that of planetary prana; the effect of this will be to stimulate the natural processes of the physical body and (in cooperation with nature and so in line with the patient's karma) so fortify his physical vehicle that he can cast off the disease or can be aided to face with confidence the processes of death, and with calm and intelligent understanding pass out to the subtler realms of being.  Where the relation is that of the soul of the healer to the personality of the patient, the healer will work with ray energy, pouring his own ray energy through the centre which is controlling the diseased area. When both the soul of the healer and that of the patient are working in cooperation there can be the blending of two energies or (where similar rays are present) the strengthening of one energy and a greatly hastened work of healing or of dissolution.  The healer must ever bear in mind that his task is either to heal—under the karmic law—or to aid in the processes of dissolution, bringing about, therefore, a higher form of healing.  Unless the healer is a higher initiate and can work in full awareness of circumstances and governing conditions, sudden healings and dramatically arrested disease will not occur.  If they do occur, it will be due to three things:

a. The destiny of the patient whose time has not yet come.

b. The interposition of the patient's own soul, who is, in the last analysis, the agent of karma.


c. The aid of the healer which proved adequate enough to give the patient the necessary confidence and added strength to bring about his own healing.

10. Nobody is ever brought back from the "gates of death" whose karma indicates that his time has come; the life cycle on the physical plane then ends unless he is a worker in an Ashram, a disciple of some standing whose work and presence is still needed on earth to complete his assigned task.  Then the Master of the Ashram may add His knowledge and energy to that of the healer or to that of the patient, and bring about a temporary postponement of departure.  Upon this the healer may not count, or the patient either, for they know not the full and warranting circumstances.

11. There are certain elementary requirements or conditions in which the healer should work and which are necessary.  These are:

a. Complete quiet in the sickroom, as far as possible.

b. As few people in the patient's room as wisdom   may dictate.  The thinking and thoughtforms of the people present can either be distracting or distracted, and thereby deflect the healing currents; on the other hand, they can sometimes strongly aid the healer's work.

c. The patient-again when possible-should lie on his back, or on his side so that centres up the spine are turned towards the healer.  In some cases (and these the healer must himself determine) he should lie in such a position that the healer can hold his hands above the area of disease, though in no case must the healer touch the patient's body.

12. When quiet, peace and silence have been reached, the healer will proceed with the appropriate technique.  The [705] quiet, peace and silence mentioned above refer not only to physical conditions, but to the emotional and mental states of the healer and the patient as well as of those present; this is not always easy to attain.

Where the healer has not the appropriate technique or does not understand the formulas given later in this instruction, he can assemble his own technique and rules after a close study of these healing instructions, which contain enough material and suggestions for such an action.

III. The Seven Healing Techniques

The techniques I shall have to give in the form of seven ancient symbolic statements or formulas, gathered out of the Book Of Rules for Initiated Disciples.  I dare not yet give the simple physical application of these ray techniques, as it would be too dangerous.  When rightly used and understood they carry terrific force and—in the wrong hands—could work real damage.  May I remind you here that the Black Lodge initiates likewise heal or produce death and disease, and employ very similar techniques; the difference lies in the fact that they can work only with the personality rays of both healer and patient, and because they are more potent on the physical plane than are the Members of the Great White Lodge, their work is frequently most effective.  The spiritual healer, working with the energies of light whenever possible, is seldom as effective physically.

The members of the Black Lodge, or healers working under its influence, are, however, totally unable to work on a patient who is spiritually oriented to the slightest degree, and is therefore coming under the control of the soul; neither can they work through a healer who is spiritually oriented.  When they attempt to do so they find themselves combatted by energy coming from the Ashram towards [706] which either the healer or the patient is moving or with which he is affiliated, even if he has his place only upon the periphery.  Where the average unthinking man is concerned, the danger of "black" interference is nil; the dark forces do not interest themselves in any unimportant person, save with those of potency and influence who can serve their ends.  Also their evil work is only possible at the moment (or cycle) wherein the man is making decision as to whether he will move in spiritual living, remain static where he is, or turn with deliberation (which is exceedingly rare) to the path of pure selfishness.  This path leads to the Black Lodge.

Some disciple in the early part of next century will take these techniques or magical statements, relating to the healing work, and interpret them and elucidate them.  They are susceptible of three significances, the lowest of which the modern student may succeed in interpreting for himself if he reflects adequately and lives spiritually.  Here are the seven statements.


1. The first ray technique.

Let the dynamic force which rules the hearts of all within Shamballa come to my aid, for I am worthy of that aid.  Let it descend unto the third, pass to the fifth and focus on the seventh.  These words mean not what doth at sight appear.  The third, the fifth, the seventh lie within the first and come from out the Central Sun of spiritual livingness.  The highest then awakens within the one who knows and within the one who must be healed and thus the two are one.  This is mystery deep.  The blending of the healing force effects the work desired; it may bring death, [707] that great release, and re-establish thus the fifth, the third, the first, but not the seventh.

This dynamic first ray energy is usually employed by the trained spiritual healer when it is apparent to him that the patient's hour has come and release approaches.  In cases where the first ray is the soul ray of either healer or patient, this application of first ray energy must move from head centre to head centre, and from thence to the area of distress and to the centre allied with the location.  This may cause (when healing is possible and karmically correct) a temporary increase of the trouble; this is owing to the fact that the incoming energy "expels dynamically" the very seed or roots of the disease.  There may be a rise in temperature, or a collapse of some kind or another, and for this the healer, the patient and the attendant physician must be prepared and should take the needed physical steps for amelioration—steps as ordained by the orthodox medical profession, which will offset the purely physical reaction.  Where the soul ray of the patient is not on the first ray, but the first ray is the ray of the personality, the healer must use great caution in applying first ray energy, and should proceed very slowly and gradually through the centre on the line of 1-3-5-7 which is nearest to the seat of trouble, passing the energy through that centre and thence to the centre (whichever that may be) found in the locality of the disease.  If that particular centre happens to be on the line of 3-5-7, the healer will have to exercise special care, or else the dynamic first ray energy will destroy and not heal.

2.  The second ray technique.

Let the healing energy descend, carrying its dual lines of life and its magnetic force.  Let that magnetic living force withdraw and supplement that [708] which is present in the seventh, opposing four and six to three and seven, but dealing not with five.  The circular, inclusive vortex—descending to the point—disturbs, removes and then supplies and thus the work is done.

The heart revolves; two hearts revolve as one; the twelve within the vehicle, the twelve within the head and the twelve upon the plane of soul endeavour, cooperate as one and thus the work is done.  Two energies achieve this consummation and the three whose number is a twelve respond to the greater twelve.  The life is known and the years prolonged.

If this ancient statement is read in the light of any knowledge you may have (and you probably have more than you realise), particularly knowledge anent the centres, the primary or easiest interpretation will appear.

3. The third ray technique.

The healer stands and weaves.  He gathers from the three, the five, the seven that which is needed for the heart of life.  He brings the energies together and makes them serve the third; he thus creates a vortex into which the one distressed must descend and with him goes the healer, and yet they both remain in peace and calm.  Thus must the angel of the Lord descend into the pool and bring the healing life.

The "pool of waters" figures here and may cause much questioning as to its significance.  Its elementary interpretation relates in reality to the central and major cause of much disease (as we have earlier seen), the emotional nature, which it is the task of the third aspect of divinity [709] to control.  Ponder on this, for much enlightenment may come.

The next healing technique is longer and far more abstruse.  There is little of it that you will understand; it is entirely related, as far as our theme is concerned, to man himself and to the aphorism:  "Man, know thyself."

4. The fourth ray technique.

The healer knows the place where dissonance is found.  He also knows the power of sound and the sound which must be heard.  Knowing the note to which the fourth great group reacts and linking it to the great Creative Nine, he sounds the note which brings release, the note which will bring absorption into one.  He educates the listening ear of him who must be healed; he likewise trains the listening ear of him who must go forth.  He knows the manner of the sound which brings the healing touch; and also that which says:  Depart.  And thus the work is done.

This fourth technique is one that—in default of true ray knowledge—can be of general usefulness, because this fourth ray governs the fourth kingdom in nature, the human.  The healer along this line of work (and such healers are practically nonexistent at this time because the fourth ray is not in incarnation) heals primarily through the use of the appropriate sound or sounds.  In the early stages when this technique comes into demonstration, music will be largely used by the healer to bring about a cure or to facilitate the process of death or departure.  It will, however, be music with one constantly recurring chord, which will embody the note of the fourth ray and of the human kingdom.  Healing by the means of sound will be one of the first healing unfoldments [710] to be noted at the close of the next century.  More teaching along this line would be useless until the fourth ray again cycles into manifestation.

5. The fifth ray technique.

That which has been given must be used; that which emerges from within the given mode will find its place within the healer's plan.  That which is hidden must be seen and from the three, great knowledge will emerge.  For these the healer seeks.  To these the healer adds the two which are as one, and so the fifth must play its part and the five must play its part and the five must function as if one.  The energies descend, pass through and disappear, leaving the one who could respond with karma yet to dissipate and taking with them him who may not thus respond and so must likewise disappear.

The obvious and simplest meaning of the fifth ray mode of healing is that the healer, working scientifically and largely on concrete levels, employs all aids to bring about a cure, starting with appropriate physical care and passing on to subtler modes of healing.  Again I would point out that physical aid can be as divinely used as the more mysterious methods which the metaphysical healer of the present time believes to be so profoundly more effective.  Just as all modern knowledge, developed on the physical plane, through the personalities of men and women of insight and genius everywhere, is useful to the disciple and initiate, in time and space, so it is with the medical sciences.  Just as right application of these varying sciences has to be made by the disciple or the initiate in order to bring about spiritual results, so must it be when the healer is at work.

All work becomes spiritual when rightly motivated, when wise discrimination is employed and soul power is [711] added to the knowledge gained in the three worlds.  The dynamic use of energy in one of its seven streams, added to the sane understanding and work of the modern physician, aided by the healer (who works as does a catalyst), can produce miracles when destiny so ordains.  The metaphysical healer who works solely on the subtler levels is like the spiritual worker who fails so constantly to precipitate the needed financial assets on the physical plane.  This is caused frequently by a subtle—though usually unrecognised—sense of superiority with which the average healer and the esotericist views his problem of materialisation of either physical health or money.  Ponder on this and realise that fifth ray methods carry through to the physical plane; there they engender conflict and eventually produce a physical precipitation of the desired nature.  In what I have said anent the fifth ray techniques, I have given more hints and information than in any of the others.

6. The sixth ray technique.

Cleaving the waters, let the power descend, the healer cries.  He minds not how the waters may respond; they oft bring stormy waves and dire and dreadful happenings.  The end is good.  The trouble will be ended when the storm subsides and energy has fulfilled its charted destiny.  Straight to the heart the power is forced to penetrate, and into every channel, nadi, nerve and spleen the power must seek a passage and a way and thus confront the enemy who has elected entrance and settled down to live. Ejection—ruthless, sudden and complete—is undertaken by the one who sees naught else but perfect functioning and brooks no interference.  This perfect functioning opens thus the door to life eternal or to life on earth for yet a little while.


This technique is curiously potent and sudden when the healer is on the sixth ray; the results are drastic and full of pain, but the results are sure-healing or death, and oft the latter.  The sixth ray healer is seldom disciplined or wise at this time, owing to this being the end of the sixth ray cycle.  When again the sixth ray comes into manifestation, humanity will have progressed far along the Path and the present aggressive, too sure, fanatical sixth ray healer will not re-appear.  Today they are the majority, and their work is not good; it is well-intentioned, but the technique is ignorantly applied and the end justifies not the assurance of the healer, leading to frequent deception of the patient.

7. The seventh ray technique.

Energy and force must meet each other and thus the work is done.  Colour and sound in ordered sequence must meet and blend and thus the work of magic can proceed.  Substance and spirit must evoke each other and, passing through the centre of the one who seeks to aid, produce the new and good.  The healer energises thus with life the failing life, driving it forth or anchoring it yet more deeply in the place of destiny.  All seven must be used and through the seven there must pass the energies the need requires, creating the new man who has for ever been and will for ever be, and either here or there.

In this technique you have the clue to them all, for the work of the seventh ray healer is to bring together the life and the substance which will take the place of the substance which is diseased and bring new life to aid the recovery. The glory of life lies in consummation and in emergence. This is the prime task and the prime reward of all true [713] healers.  It is this technique of attraction and substitution which will be brought to a fine point of scientific expression in the coming new age wherein the seventh ray will dominate our planet, producing that which is new and needed and determining the coming culture, civilisation and science.

In conclusion I would like to tell you the reasons I am refraining from more detailed information and from a clear analysis of the wording of these ancient formulas of healing.  Apart from the reason, earlier stated, that men are not yet ready to be given explicit instructions, for the time being anything I might say would appear to you puerile. That is the curious word which seems to be descriptive of possible immediate reaction.  We are on the verge of entering a new era in scientific unfoldment, owing to the discovery of how to release the energy of the atom.  Not even the scientists responsible for the discovery have the faintest idea of the far-reaching effects of this momentous happening.  From the angle of our subject and the theme of this volume, an entirely new language related to energy and force is already in the making:  the use of the discovery in the handling of disease will, in almost the immediate future (from the occult angle) be regarded as little short of miraculous.

This discovery of atomic liberation has been brought about by the activity of the first ray in relation to the incoming seventh ray and has its analogous situation in the liberation of the Master at the fifth initiation (when the door of the tomb bursts wide open) and in the act of dying, when the imprisoned soul finds release.  In the light of future scientific happenings, these ancient techniques will become much clearer, and in the meantime any explanation of their true "energetic import" would be meaningless.  The [714] new and coming terminology will throw light on the ancient formulas, and in time you will see how much can be conveyed to the intelligent healer of that new generation by what seems to you both disappointing, without use or significance, and needlessly abstruse.

In this interim period between the past and that which is on its way, it is not easy for even a Master of the Wisdom to speak or teach, particularly in connection with the theme of healing.  The physical body is not yet generally recognised as an electrical unit; its nature as pure atomic energy is not yet realised; the fact of the energy body, the etheric vehicle, is not at this time recognised in the teachings of the modern medical schools, though the fact has been discussed; the explosive nature of energy, when in contact with force, or of the soul in relation to substance, is completely unknown or veiled in mystical language.  Until such time as the new scientific formulas and the new approach (which the discovery of the release of atomic energy has made possible) have become more generally understood, are a familiar subject of discussion and couched in familiar language, the coming science of healing must remain behind a veil of unsuitable language and hidden by inappropriate words.

This fact, as I have oft told you, handicaps all new presentations of truth; the language of the electrical engineer or of the automobile draftsman, for instance, would have been entirely meaningless to the average man a hundred years ago.  So it is with the new themes and the great discoveries which are on their way and which will eventually affect every department of human life, including the Art of Healing.

I sign myself, because it has been given out who I am, as the Master Djwhal Khul.


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