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.
Breath is the principal and essential power that can help
in healing. There is a silent healing, and a healing by focusing
the glance, by holding the painful part with the fingers, by
rubbing it, by waving the hand over the painful part, by touching
and by not touching it. But behind these different ways there
is one power working, and that is the power of the breath. This
power can be developed by breathing practices, and when the
breath is so developed that it creates an atmosphere around
the healer, then the very presence of the healer heals. The
power of the breath can be developed by physical exercises,
by rhythmic exercises of the breath, by pure living and by concentration.
The power of healing is greater than the power of the channels
one uses to heal, such as the fingertips or eyes. The eyes have
more power than the fingertips. They are finer, and the power
that manifests through them is radiant, while it is not so radiant
in the fingertips. But besides the power of healing one must
have a clear idea of how to recognize the complaint of another
person and of the best way to heal him.
Healing with Fingertips
Hygiene is the first subject to consider in healing with
the tips of the fingers. Hands that have been engaged in any
work or that are stained with any liquid must be washed for
healing. The healer must first observe the hygienic rules of
keeping his body, as well as his clothes, pure and clean; especially
at the time of healing he must be absolutely free from all that
is unhygienic. The sleeves, at the time of healing, must be
rolled back, and the fingernails must be clean and properly
trimmed. After healing, one should wave the hand, as it were
shaking it, to shake off any fine atoms, or even vibrations,
so that a poison taken from the painful part of the patient
may not be given to the patient again.
There are cases in which the sensation of the body is deadened
by the pain, and the pain has gone into the depth of the affected
part of the body. In such cases waving the hand or touching
is not enough. Rubbing is necessary. When dealing with the effects
of poison from the sting of a bee or scorpion, or from snake-bite
or the bite of any other poisonous animal, a simple soft touch
or stroking of the affected part is indicated. If the pain is
more intense touch is not necessary, simply the waving of the
hand close to the affected part. In the case of the bite of
a mad dog, one should put some lime, mixed with water on a copper
coin and tie it on the part that the teeth have touched, and
the rest of the affected part must be healed by touching and
stroking it with the tips of the fingers. Bites of mosquitoes
and midges may be cured by applying butter, that has been boiled
and allowed to cool, and then waving the hand over the affected
part. Rosewater may be used for bites of all kinds, in cases
of severe inflammation.
The Tracing of Disease
The healer's work in tracing disease is subtler than healing.
For in healing, power is necessary, but in tracing the disease
– its nature, its cause, its secret – psychic power is of no
use, there inspiration is needed; and a healer without this
is an incomplete healer. The patient generally does not know
the real cause, nature, and secret of his complaint. He is not
supposed to know; for the patient knows the effect of the poison,
not its cause, nature and secret. The healer must trace the
patient's complaint from his face, expression, voice, work,
and movement; everything tells. Sometimes the healer must find
out the cause by asking the patient the details about his pain
and the circumstances of his life, and by knowing the attitude
and the inclination of the patient.
The secret of disease can be traced also by observing what
a person desires in the way of food and clothing, and in what
environments he prefers to be, what attitude he has towards
his friends and foes, his choice of sweet and savory and his
attraction to colors. For instance a person with a complaint
that originates from melancholy will have a liking for purple.
A person who has lost control over his passions will show an
inclination towards passion, and he will generally like red;
a person, who is lifeless, who has an inclination to emptiness,
will have a tendency towards white. A person, who has gone through
a sorrow and mourned over things and weakened his heart by it,
will have an inclination towards black.
So it is with sweet and savory: the patient who shows an
inclination for sweet shows weakness of heart, and by that general
weakness; and the patient who shows inclination towards savory
There are many things in the patient that one can perceive
not only from his inclinations but also by noticing his face
and features; for in this way one reads more than by any other
method. The features tell his general characteristics, and therefore
a person knows the weakness that may have been the origin of
his complaint, and the general expression shows the thought
behind it. Since mind is the cause of all causes, the healer
gets at the root of the complaint as soon as he touches the
mind of the patient. How true is the saying, man's face is the
mirror of his heart.
The Chief Reason of Every Disease
According to the mystical point of view there is one chief
root, which can be called a common cause, from which all diseases
are derived, and that is disorder of rhythm. The upset of the
nerves is stated by scientists to be the chief origin of all
of the mental diseases. And their effect upon the body produces
various diseases in the body. Religious people teach concentration
and meditation, sitting in a prayerful attitude. The wisdom
behind all this is to bring the activity of mind and body to
a normal condition. For it is the nature of activity to become
more active every moment; it is the activity itself that produces
energy, and the consequence is that by so producing energy,
its own strength throws it out of its normal rhythm.
This one can see in the burning of the fire. The activity
is little at the start; but with every moment that it burns
its activity increases and culminates in the end in its utmost
speed. And the speed of the beginning compared with the speed
of the end will prove that it is the increase of speed of the
fire, which has brought about the climax, when it consumes itself.
In human nature we see the same tendency. When speaking one
is inclined to speak more and more quickly, until the speed
is so increased that one leaves out several words of the sentence
without any intention of doing so. So it is in walking; the
pace increases wit every step until a person finds himself almost
running. So it is with the imagination, and sometimes one sees
the same thing with the pulsation of the body and the circulation
of the blood. Uncontrolled increase of speed, in all its aspects,
hastens the climax, and when unbalanced culminates in disastrous
A healer without this knowledge is a blind healer who does
not know the cause of diseases; his healing is a chance; but
the one who knows this is more than a physician and more than
a healer. He will control his own activity, and the power of
control thus gained will enable him to control the activity
of others, in order to keep it normal, in which is the true
health of mind and body.
The Reason for Tiredness
Tiredness is due to three causes: loss of energy, which is
the chief reason, and besides this excess of activity of mind
and of body. One generally knows tiredness to be caused by excess
of bodily activity, but one is apt to overlook the fact that
excess of activity of mind also causes tiredness.
The activities that specially cause tiredness are worry,
fear, anxiety, and pain. There is, however, one mental cause
that is less obvious, and that is the thought of being tired.
Among a hundred cases of tired people you will find ninety cases
of this particular kind of tiredness. When a person thinks,
'I am tired', the very thought creates the feeling of tiredness
in support of the thought, and reason brings forward a thousand
reasons that seem to have caused the tiredness. There are some,
who think that the presence of people, or of some people, or
the presence of a particular person, tires them. Some think
that their energy or their life, is eaten up by some people.
Some think that a particular action takes away their energy.
Some think that their strength is taken out of them by their
everyday duty in life or the work they happen to do, such as
singing, speaking, doing bodily or mental work; and of course,
as they think so they experience.
In truth, there is no doubt that every kind of activity must
take away some energy, more or less. But by one's thought one
increases the loss; by preserving the energy and using it economically
one saves it to a great extent. And there is one way, which
is a spiritual way, in which one can give out energy with every
activity that necessitates one's giving it out, yet at the same
time one can absorb much more energy than one loses, from the
life within, without, around, and about one. It is for this
reason that religion has given the conception of God being almighty.
Those who consider Him to be far away in heaven keep away from
Him, but those who realize the meaning of the teaching in the
Bible that 'we live and move and have our being in God' feel
Him at all times by their side. If consciousness of wealth makes
one feel rich, and if consciousness of strength makes one feel
strong, how much stronger and richer should he feel who is really
A healer often finds patients whose complaints may differ
and yet may have originated in lack of balance. Balance is the
most difficult thing in life to keep for anybody and everybody.
Many times a healer succeeds in curing a patient by just showing
him some practices by which he can attain balance. This, besides
healing, brings about a most desirable effect. Balance is gained
in different ways, even in ordinary actions: such as sitting,
lying, standing, and walking; standing with even weight on both
legs, sitting cross-legged, or on one's heels, both carrying
an equal part of the weight of the body. Also kneeling, walking
rhythmically with an even force given to the swing of both arms.
By regularity of eating and drinking, working and resting, sleeping
and rising, one gets balance too. The first thing a healer should
consider when treating a patient is that he must give him balance.
Pain has two origins: the mind and the body. Sometimes it
is caused by the mind and held by the body, and sometimes it
is caused by the body and held by the mind. If one were absent
or did not partake of the pain suggested by the other part of
the being, the pain would not exist, or if it existed it would
vanish. The body being the servant of the mind, can never refuse
to bear the pain given by the mind, having no free will of its
own; it is only the mind that could refuse, if it were trained
to do so.
The doctrine that some people hold that there is no such
thing as pain, is very helpful in the training of the mind,
although its truth may be questioned. If it is true that there
is no such thing as pain, it can only be true in the sense that
everything in this world is an illusion, it has no existence
of its own, it does not exist in reality, compared with the
ultimate reality that is. But when a person says that it is
only pain, which does not exist, but the joy exists and all
other things exist, then he is wrong.
Sufis dervishes have tried to become pain-proof by inflicting
upon themselves cruel injuries: such as whipping the bare arms
or cutting the muscles of the body, or piercing the body with
knives, or taking the eyes out of their sockets and replacing
them in their sockets again, which I have seen myself. By this
they have discovered a truth and have given it to the thinking
world: that the mind can refuse to partake of the bodily pain,
and by so doing the bodily pain is felt much less than it would
otherwise be. When the mind goes forward to receive bodily pain,
out of fear or self-pity, it increases the pain and makes it
much more than it would otherwise be. The proportion that fear
or self-pity add to the pain is ninety-five percent. And the
first thing that the healer must do in curing patients suffering
from pain, is to erase the pain from the surface of the patient's
mind by suggestion and also by his healing power. In the absence
of support on the part of the mind, the body must give up pain,
for it has no power to hold it any longer without the mind.
Healing by Medicine
Very often it happens that a healer or believer in healing
goes to such an extreme that he does not accept healing by medicine.
In reality, the thought of being given medicine by a doctor
and the thought of repeating the treatment he has prescribed
so many times a day, apart from its medicinal influence, is
psychically helpful. And the healers of the East, considering
this, have to a certain extent played the part of a physician
also. With their healing power, spiritual, psychic, and magnetic,
with their hypnotic suggestion and with their mesmeric influence,
they gave the patient something to eat or to drink in the form
of medicine. Sometimes they gave a charm to keep by him and
sometimes magnetized water.
The idea is that man is more conscious of the objective world
and its activity than of any other plane of existence, and by
eating or drinking, or by holding or possessing a certain thing
the impression upon him becomes more real. The thought of the
healer, which should ease the mind, is often hindered when the
external senses of the patient are not fully responsive to it.
But when the patient eats or drinks something, or tastes something,
or feels something applied to or touching the painful part,
the senses become the medium for the healer's thought to reach
the mind of the patient. Knowledge of the physical medium is
most essential for a healer, for every psychic operation requires
a medium, and through a distinct and responsive medium every
psychical work meets with success.