The Main Aspects of HealingJan 08, 2021
Health depends upon the balance between activity and repose in the five senses: sight, smell, hearing, taste, and touch; and every sense, in the normal condition of health, must be able to express itself and to respond. The senses need more time for repose than for activity. Therefore the mystics go into seclusion in order to give a chance of repose to the senses, which are different in every man. Everyone passes every moment of his waking state in activity of the senses, partly by intention, partly involuntarily. For instance, the eyes look at things intentionally perhaps a hundred times a day, but nine hundred times they look at things without intention. This shows a waste of energy in an average man’s life.
In order to develop healing power one must regulate and control the senses by regulating their activity and repose; and this, done with a spiritual thought, converts power of mind into divine power. A person can heal with power of mind alone, but the results will be limited; but a person with divine power can obtain through it unlimited results.
It depends on the condition of the health how much activity one can stand and how much repose is necessary; a general rule cannot be made for everyone. A normal amount of activity stimulates and strengthens the body. Therefore physical exercises are given for physical development, and exercises of concentration and studies are given for the development and repose of the mind. According to psychic law the day is natural for activity and the night for repose, and when this is not carried out it naturally works against health. It is not necessary to rest after every little exertion, but a degree of balance ought to be maintained; and it is advisable in life to take repose without allowing it to develop into laziness.
In ancient times people attributed the cause of every illness to spirits. There was a spirit of every kind of illness, and they believed that particular spirit brought that illness. The healers made attempts to cure every patient that came with that illness, and they were successful in making them well.
Today that spirit of illness has caused a material manifestation, for the physicians now declare that at the root of every illness is a germ, a microbe. Every day a new invention brings a new microbe to their eyes. And if a new microbe is discovered every day till the end of the world numberless microbes will be discovered and there will be numberless diseases; in the end it will be difficult to find one man healthy, for there must always be some microbe; if it is not of an old disease, then of a newly discovered one.
As this is a world of innumerable lives, it will always show innumerable lives; each life having its power, constructive or destructive, will show that power even in a microbe; and so this discovery of microbes of diseases will go on with the increase of diseases, for to prevent microbes from existing is not always in the power of man. Sometimes he will destroy them, but often he will find that each microbe destroyed will produce in return many more microbes. What is life? Every atom of it is living, call it ray or electron, germ or microbe.
The people of old thought that they were spirits, living beings, in the absence of science which today distinguishes these spirits in the form of microbes; and yet it seems that the ancient healers had a greater grip upon the illness, for the reason that they did not see the outer microbe only, but the microbe in its spirit. In destroying the microbe they did not only destroy the outer microbe, but the inner microbe in the form of the spirit of the germ; and the most interesting thing is that in order to drive away that spirit which they thought had possessed the patient, they burned or they placed before him certain chemicals which are used even now, having been proved to be destructive to the germs of diseases.
With every measure that physicians may take to prevent the germs of diseases from coming, in spite of all the success that they will have there will be a greater failure; for even if the actual germ is destroyed, it exists, its family exists, somewhere. Besides, the body which has once become the abode of that particular germ has become a receptacle of the same germ. If the physician destroys the germ of disease from the body of an individual, that does not mean that he destroys it from the universe.
This problem, therefore, must be looked at from another point of view: that everything that exists in the objective world has its living and more important part existing in the subjective world; and that part which is in the subjective is held by the belief of the patient. As long as the patient believes that he is ill he is giving sustenance to that part of the disease which is in the subjective world. Even if the germs of the disease were destroyed, not once but a thousand times in his body, they would be created there again; because the source from which the germs spring is in his belief, not in his body, as the source of the whole creation is within, not without.
The outer treatment of many such diseases is just like cutting the plant from its stem while the root remains in the ground. Since the root of the illness is in the subjective part of one’s being, in order to drive away that illness one must dig out the root by taking away the belief of illness even before the outer germ is destroyed. The germ of illness cannot exist without the force, the breath, which it receives from the subjective part of one’s being; and if the source of its sustenance is once destroyed, then the cure is certain.
Very few people can hold a thought, but many are held by a thought. If such a simple thing as holding a thought were mastered, the whole life would be mastered. When once a person gets into his head, “I am ill”, and when this is confirmed by a physician, then his belief becomes watered like a plant, then his continual reflection of it, falling upon his illness like the sun, makes the plant of illness grow; and therefore it would not be an exaggeration to say that, consciously or unconsciously, the patient is the gardener of his own illness.
One might ask, “Is it, then, right not to trouble about microbes? If a physician finds them and shows them to us, should we not believe it?” You cannot help believing it if you have gone so far as to make the physician show it to you. You have helped the physician to believe it, and now you are wondering whether you should believe it yourself. You cannot help believing something which has been shown to you, which is before you. No doubt if you rise above this, then you have touched the truth; for when you rise above facts you touch reality. Is it not deluding oneself to deny facts? It is no more deluding than one is already deluded. Facts themselves are delusions; it is the rising above this delusion that enables one to touch reality. As long as the brain is muddled with facts, it will be increasingly absorbed every day in the puzzle of life, making life more confused than ever before.
It is because of this that the Master taught, “Seek ye first the Kingdom of God.” This means: “Rise above facts first, and by the light that you gain from there, thrown upon facts, you will see the facts in a clear light.’
This does not mean at all that you should close your eyes to facts. It only means, “Look up first and when your eyes are once charged with divine light, then when you cast your glance on the world of facts you will have a much clearer vision, the vision of reality.”
There is no lack of honesty if you deny the fact of illness; it is no hypocrisy if you deny it to yourself first. It is only a help, for there are many things in life that exist because they are sustained by your acknowledging their existence. Deluded by outwardly appearing facts, you hold them in your thought as a belief; but by denying them you root them out, for they cannot exist when starved of the sustenance for which they depend upon you.
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