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Sequel to "Batba 




7 Imperial Arcade, Ludgate Circus, E. C. 

The Latent Light Culture, Tinnevelly, So. India. 





This book is not a book of theories it deals 
with facts. Its author regards the best of 
theories as but working hypotheses to be used 
only until better ones present themselves. The 
"fact" is the principal thing the essential 
thing to uncover which the tool, theory, is 
used. The sanest thinkers the best investi- 
gators hold no theory, not even the one dear- 
est to them, that they are not ready and will- 
ing to throw away when a better one presents 
itself, whether that better one be discovered by 
themselves or other persons. This is the true 
philosophical spirit. 

It is true that this book may appear dogmatic 
rather than argumentative. But the author 
knows of no better way to present the facts of 
the subject, concisely and to the point free 
from the web of theory, and the quicksands of 
argument. And so he has decided to take the 
liability of the charge of " dogmatism, " in or- 
der to deliver Ms message to you in the style 



that lie feels will reacli the greatest number, 
and thus do the most good. 

The facts stated In the book are true, and 
may be so proven by you in your actual prac- 
tice, if you will but follow instructions. This, 
after all, is better than argumentative proofs 
that fail to prove. 

The best way to get the benefit of this book 
is to start in to put its teachings into practice. 
Do not be content with merely agreeing intel- 
lectually to its propositions, but get to work 
and do something. This is the only way for 
you to get the benefit of the book to get your 
money's worth from the book. 

The author has placed in your hands the op- 
eration of a mighty force of Nature you must 
do the rest. He has pointed out the way you 
must take the steps yourself. He has opened 
the door, but you must walk through it your- 

We ask the reader to acquaint himself with 
each and every one of the several methods of 
healing taught in this book, before- he deter- 
mines which he prefers to use. The wisest will 
take a little from each, rather than to tie him- 
self down to any particular method or system. 
AH are good, but some will be better for indi- 


viduals than others. The author mentions this 
fact, and tells yon how to select. 

The methods described in this book may be 
used in self-healing, even when it is not so 
stated in the text. In fact, self-healing is prob- 
ably the favorite idea of the author, who be- 
lieves in people doing things for themselves, 
and being independent, so far as is possible. 

We trust that you will appreciate the value 
and simplicity of this book, and will put into 
practice its important instruction. 


Chicago, III., April, 1906. 



I. The Purpose of the Book 9 

II. Natural Laws of the Body. jg 

III. The Instinctive Mind 22 

IV. Mind in Cells, and Cell Communities 26 

V. The Three Forms of Psychic Healing 33 

VI. The Principles of Pranic Healing 35 

VII. The Practice of Pranic Healing 51 

VIII. Pranic Breathing 71 

IX. Pranic Treatments o go 

X. Auto-Pranie Treatments 90 

XL Thought-Force Healing ioi 

XII. Suggestive Healing 115 

XII J. Practice of Suggestive Healing 123 

XIV. Suggestive Treatments 135 

XV. Self -Suggestion 145 

XVI. Mental Healing 152 

XVII. Mental Healing Methods 160 

XVIII. Metaphysical Healing 166 

XIX. Spiritual Healing 174 

XX. * Practice of Spiritual Healing 180 

XXI. Concluding Advice '. , 186 




This book is intended to be a plain, simple, 
practical presentation of the various forms of 
Psychic Healing. We have said very little 
about theory although giving a general out- 
line of the underlying theories that the healer 
may understand the nature of the work he is 
doing and liave tried to make the book tell 
"how" to do the work. 

In introducing the subject we wish to say 
that we have not tried to make a religion of 
Psychic Healing, for this seems a folly to us. 
We do not see why Psychic Healing should be 
made into a religion, any more than should 
Drug Healing, Massage, Osteopathy, or any 
other form of healing. All true healing results 
from an application of perfectly natural laws, 
and the power employed is as much a natural 


law as is electricity. For that matter, all 
I natural laws are of " divine " religion, and are 

equally worthy of respect and reverence. 
1 There has been a great tendency in the West- 

1 ern world to build up religious or semi- 

: . religious cults around the work of healing. 

Each cult or sect claims that its cures and heal- 
ing is the result of some special creed or meta- 
j physical belief, notwithstanding the fact that 

! the other sects make cures in about the same 

j proportion. The Oriental is not deceived even 

I self -deceived in this manner. He is taught 

j from childhood that there are many subtle 

j ' forces and forms of energy in Nature, which 

| may be taken advantage of and pressed into 

! service by Man. To the Oriental there is as 

; much mystery and awe about electricity as 

! about psychic force in fact, he sees them as 

; but varying forms of the same thing, and he re- 

spects them both. A little reflection will teach 
; anyone that this is correct. All Energy and 

Force is a manifestation of Prana (the Hindu 
term for the Principle of Energy) and the 
Oriental teachings are that Pr ana has Mind be- 
hind it that it emerged from the Mind Prin- 
ciple of the Universe. We cannot speak at 
length of these theories here, and must refer 


students to our "Advanced Course in Yogi 
Philosophy" for fuller information, if they de- 
sire the same. 

The above facts being true, it follows that 
the Oriental psychic healer fails to feel that 
jealousy and prejudice regarding practitioners 
of other forms of healing, which, alas, is so 
prevalent in the Western world. He believes 
that any form of true healing employs the same 
force and power that he is using notwith- 
standing the difference in the methods and he 
respects the same accordingly. He naturally 
prefers his own method, but does not abuse his 
neighbor for preferring another method. 

Moreover, the Oriental healer is taught from 
the beginning that there are certain natural 
laws of the body, which must be observed in or- 
der to maintain health, or to restore it if lost. 
He believes that that which makes the healthy 
man healthy will make the sick man well. We 
allude to the natural laws regarding nutrition, 
elimination, breathing, etc. We have set forth 
our conception of these laws in our book, 
"Hatha Yoga," and will briefly mention the 
same in the succeeding chapter entitled "The 
Natural Laws of the Body,/' to wKich we refer 
all students, strongly advising them to acquaint 


themselves with these natural laws before at- 
tempting healing work. We are fully aware 
that many "Western schools of Psychic Healing 
ignore these laws as too " material, 77 but one 
has but to look around him to see the folly of 
that position. Natural laws may not be de- 
fied with impunity. 

We believe that if people would follow the 
teachings of "Hafha Yoga 93 there would be no 
need for healing of any sort, for all would main- 
tain health. t But people will not do this, and 
therefore healing methods are necessary. And 
we believe that Psychic Healing is the best and 
highest form of Healing known to man. But 
even Psychic Healing will not, and cannot, ef- 
fect a permanent cure, unless the patient will 
change his or her habits of living, and will en- 
deavor to live in accordance with Nature's 

So therefore, again and again, do we urge the 
healer to acquaint his patient with these natural 
laws of the body "Hatha Yoga" and while 
giving the healing treatments he should en- 
deavor to "work in 77 advice and instruction re- 
garding the natural laws of the body, so that 
when the patient is healed he will live in such a 
manner as to promote health, and to hold the 


ground he has gained, and not slip back again. 

We believe that these two books companion 
books "Hatka Yoga" and "Psychic Healing" 
will give one the "Key to Health. " 

This book is not intended as a treatise upon 
disease. On the contrary, it says as little as 
possible about disease, and prefers to keep be- 
fore the eye of the student the Healthy Condi- 
tion, and the means of bringing it about. There- 
fore you will see but little of symptoms in this 
book. Symptoms are but various indications of 
a cause behind them, and we believe that there 
is only one general cause for disease, and that 
is improper functioning of the cells. In other 
words, we believe that all disease is but Cell- 
disease. And we believe that the general treat- 
ments given in connection with the principles 
laid down in "HatJia Toga," will remove the 
cause of the trouble, and the symptoms will 
then disappear. 

We will not take up your attention with 
praise of the systems of healing taught in this 
book. We believe that "the proof of the pud- 
ding lies in the eating, " and we say to you, 
"Try It." 

Have confidence in yourself, and in your 
healing power. It is your Divine heritage, and 


is not a gift bestowed upon but a few. It is a 
general gift and natural power that may be de- 
veloped by practice and confidence, and instead 
of decreasing by use, it grows in proportion to 
its use. It is like a muscle that is developed by 
practice, but which becomes soft and flabby by 

But when you begin to make cures, and hear 
wonderful reports of your success, which may 
seem miraculous to those around you who do 
not understand the subject, do not become 
puffed up or conceited, and begin to believe 
tnat you have some special gift or power. This 
is folly, for all healers are but channels of ex- 
pression through which the natural forces and 
energies flow. You are but an instrument in the 
hands of Natural Laws. Do not forget this. 
This thought may be turned into a source of 
strength if you will look at the other side of the 
proposition and remember that you have the 
forces of the Universe "back of you. 

We advise the student to carefully study, 
and acquaint himself with all of the methods 
taught in this book. After doing so, let him 
select the methods that appeal most to him 
being guided by Ms intuition. Let him, if he is 
so led, take a little from one system and a little 



from another, and combine them into a system 
of Ms own. Let Mm "take Ms own wherever 
he finds it" Do not deem it necessary, to tie 
yourself to any one system, oj to wear the 
"label" or "tag" of any one school. Beware 
of labels and tags on the mind. Be YOUR- 



As we have stated in our last chapter, we be- 
lieve that the true secret of Health lies in the 
observance of the Natural Laws of the Body. 
These Laws may be summed up as Eight Liv- 
ing and Eight Thinking. In our book, "HatJia 
Yoga," we have explained our conceptions of 
these laws at considerable length and detail. 
We do not hesitate to state positively that every 
healer, or searcher for health, should acquaint 
himself with^he instructions given in that book. 
Without an understanding of these funda- 
mental laws any and all forms of healing are 
but temporary makeshifts, and the patient, if 
he pursues the former improper modes of Liv- 
ing and Thinking, will relapse into his old con- 
dition when the treatments are discontinued. 
There can be no successful defiance of Natural 

In this chapter we will run briefly over the 
principal laws described in "Hatha Toga/' for 



the benefit of those readers who have not ac- 
quainted themselves with the contents of that 
book. But this chapter cannot begin to give 
the "Hatha Toga" instruction fully for that 
fills a good-sized book of itself. 

In the first place, there can be no Health 
without proper nutrition. And there can be no 
proper nutrition without proper assimilation. 
This being granted, it may be seen that one of 
the first things for a healer to do is to re-estab- 
lish normal conditions in this respect, and build 
up proper assimilation. This is why we have 
urged the healer to begin all treatments f or all 
kinds of complaints with a treatment of the 
stomach, to restore normal conditions there. 
The stomach should be treated first, last and 
always, for there lies the secret of the first step 
toward recovery. In fact, the majority of dig- 
eases may be traced directly to the stomach, 
and to imperfect nutrition and assimilation. A 
man can no more thrive on non-nutritious food, 
or food imperfectly assimilated, than can a tree 
or plant or animal. Imperfect nutrition causes 
the blood to become poor and weak, and conse- 
quently every cell in the body becomes weak- 
ened and starved, and even the brain cells suf- 
fer with the rest, and are unable to send the 



proper currents of vital force and energy to 
the other parts of the body. 

Always begin treatments by treating the 
stomach thoroughly, by whatever method you 
use. Insist that it take care of the food given it, 
and that it assimilates the food and converts it 
into good rich nourishing blood, which will flow 
to all parts of the body, giving health and 
strength. And insist upon your patient par- 
taking of nourishing food in sufficient quan- 

One of the best ways to get the full nourish- 
ment of the food partaken of is by perfect 
Mastication. Food perfectly masticated gives 
the full amount of nourishment contained with- 
in it, which food, half -chewed and "bolted," 
wastes the greater part of its nourishment. We 
urge the importance of this matter upon the 
healer. We have seen cases of ill-nourished 
people restored to health in a very short time, 
merely from the change in the manner of mas- 
ticating the food. All food should be chewed 
until it becomes soft, pulpy and pasty. 

The second important point is the Irrigation 
of the body, as we have called it in "Hakha 
Yoga" we mean the proper use of Water. 
The physical system requires a certain amount 


of fluids daily, in order to do its work properly. 
About two quarts of fluid in twenty-four hours 
is the normal amount for an adult. Without 
the proper amount of water the body is unable 
to do its work properly and the system suffers. 
Perfect secretion and excretion requires the 
normal amount x>f fluids. Otherwise the secret- 
ing glands are unable to manufacture the juices 
and fluids needed in digestion, absorption and 
assimilation, and the excreting glands are un- 
able to provide for the* excretion or throwing 
out of the waste products of the system through 
the kidneys and bowels. The liver is unable 
to act without sufficient fluids, and the other 
organs likewise suffer. 

The third requisite for health is correct 
breathing. "When you realize that unless cor- 
rect breathing is performed by the patient the 
blood is imperfectly oxygenated, and is there- 
fore unable to perform its functions, yon will 
begin to see why a person breathing improperly 
is unable to have health. Practice deep breath- 
ing yourself until you. understand it perfectly 
and then instruct your patient in the art. Our 
little book, "The Science of Breath," gives full 
and complete direction for correct "breathing. 


We advise you to acquaint yourself with its con- 

Exercise, Bathing, etc., are important things 
to be observed. The healer should inform the 
patient as to this fact. Sleep is a needed some- 
thing that Nature insists upon. Without a suffi- 
cient degree of rest the brain becomes over- 
worked and complications set in. 

In short, the patient should be instructed to 
become a normal, sane, natural being. Stick as 
closely as possible to Nature, and she will do 
the rest. The Natural Laws are designed for 
the furtherance of Health, and if not interfered 
with will produce and maintain n'ormal condi- 
tions. The trouble with us is that modern 
"civilization" has drawn us so far away from 
Nature, that our natural impulses and tenden- 
cies have been smothered and stifled, and we 
have ceased to listen to Nature 's voice until she 
has become disheartened and has ceased to call 
us. The only sane plan is to get back to Nature 
as near to her as possible. Live as natural a 
life as possible and you will have the reward 
that Nature bestows upon those who are true 
to her. 

Our book, "Hatha Yoga/' is the Yogi con- 
ception of the natural life. Natural life is 


taught on every page. It holds that there Is a 
great Intelligence permeating all Life, and that 
every natural law is a Divine Law, and should 
be so regarded and observed. 

We urge upon every healer the duty and 
privilege that is his to educate and inform the 
patients to whose aid he is called in these laws 
of Eight Living and Bight Thinking. This par- 
ticular book is not designed to repeat the in- 
struction contained in "Hafha Yoga," but in- 
stead is designed to supplement it to the end 
that those who have violated Nature's Laws 
and who are suffering therefrom may be speed- 
ily brought back to normal conditions the con- 
dition of Health and again started on the road 
of Life; 

The healer should be more than a healer. He 
should be an instructor and educator of the 
people. In this way he makes his calling a di- 
vine and sacred one, instead of that of a mere 
tinkerer of bodies. Keep this ideal ever before 
you, and your work will be one of the greatest 
pleasure as well as of the greatest success. Re- 
member the Brotherhood of Man, and realize 
that your work in the world is to spread the 
glad tidings of Health and Strength, and lead 
your brothers back to Mother Nature, from 
whose bosom they have strayed. 



In our "Fourteen Lessons' 9 we called your 
attention to the various Planes of the Mind, 
and, among others, the Instinctive Mind. This 
, plane of the Mind, as we told you, controls and 
manages the growth, nourishment and opera- 
tion of the physical body every operation and 
function of every organ, part and cell being 
under the control and direction of thin part of 
the mind. This part of the mind never sleeps, 
but attends to its duties while the Seasoning 
faculties are quieted in slumber and rest* 

The constant work of repair, replacement, 
change, digestion, assimilation, .elimination, 
etc., is performed by this part of the mind, all 
below the plane of consciousness. The won- 
drous work of the body is carried on on this 
plane of mind, without our conscious knowl- 
edge. The intelligent work of the cells, cell- 
groups, ganglia, organ intelligences, etc,! are 

' 22 


under the superintendence of this plane of 

In our next chapter we give you a short ac- 
count of this wonderful world of cell-life that 
exists in every human organism. We advise 
you to read that chapter, as it will throw light 
on many puzzling questions, and will enable you 
to direct your healing powers intelligently. 
} The Instinctive Mind is not confined to the 
\ brain as a seat of operations, but is distributed 
\ over the entire nervous system, the spinal 
I column and solar plexus being important cen- 
ters for its operations. 

One of the most important facts that we have 
to consider in connection with the Instinctive 
| Mind, in this book, is that it is susceptible of 
i interference on the part of the Conscious Mind. 
' This interference may be for good or bad, ac- 
cording to the nature of the "suggestions" 
passed on by the Conscious Mind. 

In our chapter on Suggestion we have given 
a number of instances to illustrate the effect of 
the mind on the bodily functions. This effect 
of thought is occasioned by the Conscious Mind 
passing on suggestions to the Instinctive Mind, 
which then proceeds to act upon them. Many 
V a man has become sick by reason of adverse 


I and hurtful suggestions accepted by him and 
I passed on to his Instinctive Mind. In the same 
way a sick man has been restored to health, by 
positive and helpful suggestions accepted and 
passed on in the same manner. And in both 
cases, remember, the diseased condition and the 
restored healthy condition were occasioned by 
perfectly natural process, by the Instinctive 
Mind passing on its orders to its subordinate 
parts, cells, organs, etc. 

We do not think it worth while to enter into 
a long discussion of the various theories ad- 
vanced to account for the existence and opera- 
tion of the Instinctive Mind. This book is in- 
tended to tell you "how" to make cures, and 
all the theory we think it worth while to give 
you is a mere general outline for the purpose of 
an intelligent comprehension of the process of 
the cure. To wander off into an extended dis- 
cussion of the theories regarding mind, or the 
speculations regarding life and what lies back 
of life, would be out of place. We believe in 
keeping each subject to itself, believing that in 
this way the student is better able to concen- 
trate upon the particular subject under consid- 
The workings of the Instinctive Mind will ap* 


pear as yon proceed witli the study of the meth- 
ods of treatment. The next chapter^ which 
deals with Cell-life, will also throw further light 
on the subject. 



In order to understand the nature of Psychic 
Healing one must have an acquaintance with 
the nature of the mental side of the Body. Not 
I only has the Central Mind a number of Planes 
) of Manifestation, but each organ has some- 
thing which might be called an ' ' organic mind, ' ' 
made up of a " group-mind" of a number of 
cells, each of which cells moreover has a cell- 
' mind of its own. This idea is somewhat startling 
to those who have not acquainted themselves 
with the details of the subject, but it is known to 
be correct, not only by the Yogis, but also by 
those who have familiarized themselves with 
the recent discoveries of Western Science. Let 
us take a hasty look at this cell-life. 

As we told you in the "Fourteen Lessons/' 
tie Yogi Philosophy teaches that the physical 
body is built up of "little lives " or cell-lifes, 
and that each cell had an independent action, in 
addtKoa to a cell-community action. These 
Jttle "lives" are really minds of a certain de- 



gree of development, sufficient to enable them 
to do their work properly. These bits of mind 
are, of course, subordinate to the control of the 
Instinctive Mind of the individual, and will 
readily obey orders from that source, as well 
as from the Intellect. 

Thes,e cell minds manifest a peculiar adapta- 
tion for their particular work. Their selective 
action in extracting from the blood the nourish- 
ment needed, and rejecting that which is not 
needed, is an instance of this intelligence. The 
process of digestion, assimilation, etc., shows 
the "mind" of the cell, either individual or in 
groups. The healing of wounds the rush of 
the cells to the point where they are required, 
and many other instances familiar to physiolog- 
ists are evidence of this cell life and mental 

The entire body is built up of these tiny cells. 
This is true not only of the soft tissue and 
muscle, but also of the hard bony parts, includ- 
ing the enamel of the teeth. These cells are 
shaped in accordance with the particular work 
that they are designed to perform, such shapes 
and forms varying materially. Each cell is, 
practically, an individual, separate and more 
or less independent, although subject to the 


control of the organic mind, and, still higher, 
the Instinctive Mind. 

The cells are constantly at work each per- 
forming his own particular task, like a well- 
trained soldier in an army. Some of the cells 
are active workers, and others are of the re- 1 
serve force, kept awaiting some sudden and 
urgent call to duty. Some are stationery, and 
others are moving about attending to their par- 
ticular duties and tasks. Some of them act as 
the scavengers of the system, carrying away the 
refuse and debris of the system, while others 
carry the nourishing elements of the food to 
all parts of the body. 

Cell life has been compared to a large and 
well ordered community, each individual doing 
Ms own particular work all for the common 
good. The community is a large one, it being 
estimated that there are at least 75,000,000,000 
of the red blood cells alone. These red blood 
celljs are the common carriers of the body, and 
float in the arteries and veins, carrying a load 
of oxygen from the lungs and delivering par- 
ticles- of it to the various tissues of the body, 
which give life and strength to the particular 
parts. On their return journey through the 
veins the cells carry with them the waste prod- 


nets of tlie system. Like a merchant vessel, 
these cells carry a cargo on their outgoing trip, 
and bring back a second cargo on their return. 
Other cells perform police work and protect 
the system from bacteria, etc., which might pro- 
duce trouble in the system. These policemen 
are quite savage, and usually get rid of the 
intruder by devouring him, but if unable to so 
dispose of him they rally in number and finally 
eject him from the system in the shape of a 
boil, pimple, etc. 

The cells enable the body to carry on its work 
of continual regeneration. Every part of our 
bodies are being repaired constantly by fresh 
material. And the cells do the work. Millions 
of these little workers are constantly moving 
along, or else working in a fixed position in the 
parts of our bodies, renewing the worn-out tis- 
sues and replacing them with new material, and 
at the same time throwing out of the system the 
worn-out and discarded material. 

Each of the cells of the body, no matter how 
humble may be its functions, is possessed of an 
Instinctive knowledge of that which is vital to 
its life-work, and its own life. It takes nour- 
ishment, and reproduces itself by increasing in 
size and then separating. It seems to have a 


\ I memory, and in other ways manifests mind ae- 

J tion. We do not consider it necessary to go 

| a deeply into this matter at this point, and merely 

j ; mention these facts that the reader may under- 

j * stand that these cells are "living things," hav- 

, ; ing mind action. 

\ I These cells are built up into organs, parts, 

\ tissue, muscle, etc., and form what is known as 

& cell-communities, in which their minds seem to 

1 combine, in addition to their having inde- 

pendent mental action. In the case of the liver, 
for instance, the millions of cells composing 
that organ have a community-mind, which may 
be called the "liver-mind," and which acts as 
an "entity" subject, always, to the control of 
the Instinctive Mind. This is a most important 
fact to remember, in connection with psychic 
, healing, for the whole principle of the latter 
depends upon the fact that these organs, 
l through their minds, are amenable to Mental 
Control and Direction. 

As we have said, each cell belongs to a cell- 
group ; and each group forms a part of a larger 
group, and so on until the whole forms a great 
group or whole community of cells, under the 
control of the Instinctive Mind. And the little * 
minds of the entire cell community combine 


under the control of that great Instinctive 
Mind. And, at the same time, there are lesser 
combinations, and still lesser, until the mind 
of the single cell is reached. The entire mental 
organism of the cells is something quite won- 
derful, and startling. 

The control of these cell-communities is one 
of the duties of the Instinctive Mind, and it 
usually does its work very well, unless inter- 
fered with by the Intellect, which sometimes 
sends it fearthoughts and demoralizes it. The 
Intellect insists upon interfering with the estab- 
lished order of the body, and by introducing 
strange customs and habits, tends to demoralize 
the cell-communities and to bring disorder into 
their ranks. 

Sometimes something akin to rebellion 
springs up among these cell-communities or 
groups, and they revolt at working overtime, or 
from similar reasons. In this connection we 
take the liberty of quoting from our book en- 
titled "Hafha Yoga," which gives a clear idea 
of these cell rebellions. The book says: "At 
times it seems that some of the smaller groups 
(and even some of the larger on certain occa- 
sions) go < on a strike, 7 rebelling against unac- 
customed and improper work forced upon them 


working overtime and similar causes, such 
as a lack of proper nourishment. These little 
cells often act just as would men under the 
same circumstances the analogy is often 
startling to the observer and investigator. 
These rebellions or strikes seem to spread, if 
matters are not arranged, and even when mat- 
ters are patched up, the cells seem to return to 
| their work in a sullen manner, and, instead of 

f doing their work the best they know how, they 

i* will do as little as possible, and only just when 

| they feel like it. A restoration of normal con- 

**' ditions, resulting from improved nutrition, 

\ proper attention, etc., will gradually bring 

I about a return to normal funtioning, and mat- 

| ters may be very much expediated by orders 

from the Will, directed immediately to the cell- 
groups. It is astonishing how soon order and 
discipline may be restored in this way." 

Science has shown us the truth of the old 
Yogi teachings that all disease was cell-disease, 
and it follows that if we can manage to get 
4 control of the cell-trouble, we have mastered the 
entire problem. This control may be acquired 
in a number of ways, and the explanation of 
these ways and their method of application, 
forms the subject of this book. 



As we stated at the close of our last chapter, 
the control of the cells manifesting physical dis- 
ease, might be accomplished by the several 
forms of Psychic Healing, which may be con- 
sidered in three forms known as : 

(1) Pranic Healing, or healing by the send- 
ing of Prana or Vital Force to the affected 
parts, thereby stimulating the cells and tissue 
to normal activity, the result being that the 
waste matter is ejected from the system, and 
normal conditions restored. This form of heal- 
ing is known in the Western world as "Mag- 
netic Healing/ 5 etc., and many cures have been 
made by reason thereof, although many of the 
healers have not known the principles underly- 
ing the work, although they had acquired^ very 
good working knowledge of the methods to be 

(2) Mental Healing, by which is meant the 
control of the cell-minds, either direct, or 



through the Instinctive Mind of the sick person. 
This form of Healing includes what is known in 
the Western World as Mental Healing, direct 
and absent; Suggestive Healing; Psychic 
Healing, etc., etc., etc., and includes many so- 
called religious forms of healing which are but 
forms of Mental Healing, disguised under the 
cover of religious teachings and theories. 

(3) Spiritual Healing, by which is meant a 
high form of healing arising from the Healer 
possessing a high degree of Spiritual Unfold- 
ment, and allowing the light of his or her, 
higher mentality to pour forth upon the mind of 
the patient, bathing him in a wave of high 
thought and lifting him, temporarily to a higher 
plane of being. This form of healing is not 
nearly so common as one might be led to believe 
from listening to the talk of the healers and 
their patients. In fact it is very rare, and none 
but healers of a very high order possess it. 
Many who think that they have it, are simply 
using the ordinary methods of Mental Healing, 
and have not the slightest idea of what true 
Spiritual Healing consists. But, no harm is 
done, so long as the results are obtained, and we 
merely mention the matter here, that the reader 
may form a clear idea of the entire subject 


Each of these forms of Psychic Healing will be 
considered in turn, as we proceed. 

The principal point to be remembered, at this 
point is that at the last all forms of Psychic 
Healing are forms of Mental Healing. Even 
the healing by Prana, is Mental Healing, for 
the Prana is moved by the Mind, and in fact, is 
the power of Mind itself, as we shall see 
presently. The disease or trouble is called 
"physical," that is, is manifest in the cells 
of the physical body, and, if we examine it close- 
ly we will see that it is really a mental trouble 
of the particular cells affected. And, conse- 
quently the only way a cure may be effected, is 
by reaching the mental part of the cell, and 
rousing it to normal activity. This may be 
accomplished in many ways, but all ways, at the 
last are Mental Ways, for it is not the "way" 
that works the cure, but the mind that is aroused 
by the Way. These points will be brought out 
as we proceed. 

In our next chapter, we shall consider the 
form of Psychic Healing called Pranic Healing. 



Before we can understand Pranic Healing, 
we must understand something about Prana. 
Prana is the name given by the Yogi philoso- 
phers to "Vital Force," or Energy, which is 
found within the body of every living thing. 
It may be called the Life Force. At the last, 
Prana is known to be Mental in its nature, and 
is the Energy of the Mind of the Universe. 
But in order to avoid metaphysical distinctions 
in this book, let us follow the usual custom of 
treating Prana as an independent thing, J&it 
as we do Mind and Matter. 

The Yogis teach that Prana is a Universal 
Principle a Something prevading all Space, 
and together with Mind and Matter composing 
the Threefold Manifestation of the Absolute. 
Leaving aside the manifestations of Prana in 
the forms of Force, known as Electricity, Heat, 
Light, etc., let us consider it in its manifestation 
of Vital Force, which is the only aspect with 



which we are concerned in this book. Prana is 
] the Force by which all activity is carried on in 
the body by which all bodily movements are 
| possible by which all fnnctioning is done by 
which all signs of life manifest themsolves. "We 
have described Prana at considerable length in 
our other books, and do not desire to repeat our- 
selves, and to take up space in such repetitions, 
any more than can be avoided. 
^ Briefly, however, we may say that Prana is 
I that Principle of Life which is found in the air, 
f water, food, etc., from which the living organ- 
I ism absorbs it to use in the work of the body. 
"We advise all students of this book to read 
either the "Science of Breath/' or else "Hatha 
Yoga" in order to gain a fuller idea of the sub- 
ject of Prana. In the books named, we have 
given many exercises whereby Prana may be 
stored up and acquired, and also how it may be 

The general principles of Pranic Healing 
rests on the fact that Prana may be transferred 
or transmitted from one person to another, in 
; many ways. The usual method, and the most 
] effective, is to use the hands and make passes 
; over the sick person, and at the same time di- 
recting a current of Prana to the affected part, 



* I thereby stimulating and stirring into activity 

f I ( the sluggish cell-groups. The Prana so trans- 

ferred acts as a bracing tonic to the patient, and 
invigorates and strengthens him wonderfully, 
besides tending to produce the local improve- 
ment, just noted. 

Prana may also be sent to the patient in the 
shape of Energized Thought, directed from the 
Mind of the Healer. This fact has not generally 
been brought out in works on the subject, but we 
shall pay much attention to it in our consider- 
ation of Pranic Healing, in our next chapter. 
In fact, very wonderful healing work may be 
performed by those methods alone, without ref- 
erence to the other phases of Healing. 

The student will notice that we are not tarry- 
ing long to discuss theories. This is done pur- 
posely, for we wish to make this book a book 
of practical facts, and instruction, and the ma- 
jority of the theories will be familiar to those 
who have read our other books, which, although 
not devoted to the subject of healing, neverthe- 
less, touch upon the general theories underlying 
| all psychic phenomena. 

1 1* f i> , ___ ' 

Healing of the sick by means of "laying on of 
hands" has been known from the earliest days 
of the race. As far back in history as we are 




able to go, we may find trace of this practice. 
And, it is only fair to surmise that before the 
days of written history, the custom was likewise 
prevalent. It is found among all races of people 
today, even among the savage races. It seems 
to have arisen from an instinctive conviction in 
the mind of man, that healing lay in that direc- 

The Indians, the Egyptians, the Jews, the 
Chinese, of ancient days, were perfectly famil- 
iar with this form of healing. In Egypt the 
ancient carvings in the rocks show healers 
treating patients by placing one hand on the 
stomach, and the other on the back. And the 
early explorers of China report that similar 
practices were common there. 

The Old Testament is full of instances of this 
form of healing. And we also find cases men- 
tioned in the New Testament. St. Patrick is 
reported to have healed the blind in Ireland, by 
placing his hands upon their eyes. St. Bernard 
is reported as having cured eleven blind peo- 
ple, and to have enabled eighteen lame persons 
to regain the use of the limbs, all in one day; 
and in Cologne he is reported to have cured 
twelve lame people, also three dumb persons, 
and ten deaf ones, all by means of the laying on 


of hands. The history of the early church is 
full of instances of this sort, and making allow- 

. ance for the romantic tales that always arise in 
such cases, we may see that much good and 
effective work was done by these people, in this 

Pyrrhus, the king of Epirus, is reported by 
history to have had the power of curing colic 
5 and diseases of the spleen, by touching the per- 

\ sons affected. The Emperor Vespasian is said 
to have cured nervous diseases, and lameness, 

1 blindness, etc., by laying on of hands. Hadrian 
cured people having dropsical diseases, by ap- 
plying the points of his fingers to them. King 
Olaf healed instantaneously by laying his hands 
upon the sufferer. The early kings of England 
and France healed goitre and throat affections 
by the "King's touch. " In England there was a 
disease called " the King's evil," which was 

I thought to be curable only by the touch of the 
i King. 

The Courts of Hapsburg were believed to be 
able to cure stammering by a kiss. Pliny re- 

I ports that in the ancient days there were men 
who cured the bites of serpents by the touch. 

; Numerous religious celebrities cured disease by 
the laying on of hands. In England, Great- 


rakes created quite a sensation, and invited per- 
secution, by going about curing all sorts of dis- 
eases in this way Ms success in curing diseases 
that had been thought to be curable by the 
"King's touch" caused many to regard him as a 
pretender to the throne. In the seventeenth 
century a gardener named Levret performed 
wonderful cures in the streets of London, by 
stroking the afflicted with his fingers. In 1817, 
a Silician in-keeper named Eichter cured thou- 
sands of people by applying his hands to them. 

So you see, the fact of Pranic Healing has 
made itself apparent in all ages and among all 
people, and those having sufficient confidence in 
themselves to perform cures, were looked upon 
as specially gifted persons. But the fact is that 
the "gift 77 is one common to the race, and may 
be manifested by anyone who has sufficient con- 
fidence in himself to try it, and who has sufficient 
earnestness to "throw his heart' ' into the work. 

The old Yogi teachers of over twenty-five cen- 
turies ago, had reduced this form of healing to 
a science, and traces of their knowledge filtered 
out to all parts of the world. The Egyptians 
obtained their knowledge from the great Yogi 
teachers, and established schools of their own. 
The Greeks obtained a similar knowledge from 


India and Egypt. And the Hebrews and Assyr- 
ians are believed to have obtained theirs 
through Egyptian channels. The early Greek 
physicians performed their principal cures by 
the laying on of hands, and manipulation of the 
affected parts of the body. With them the heal- 
ing process was something belonging to the 
orders of the priesthood, and the general public 
were not allowed to participate in its mysteries. 
Hippocrates has written: "The affections suf- 
fered by the body, the soul sees quite well with. 
shut eyes. Wise physicians, even among the 
ancients, were aware how beneficial to the blood 
is to make slight frictions with the hands over 
the body. It is believed by many experienced 
doctors that the heat which oozes ont of the 
hand, ! on being applied to the sick, is highly 
salntary and snaging. The remedy has been, 
found to be applicable to sudden as well *as hab- 
itual pains, and various species of debility, be- 
ing both renovating and strengthening in its ef- 
fects. It has often appeared, while I have thus 
been soothing my patients, as if there were a 
singular property in my hands to pull and draw 
away from the affected parts aches and diverse 
impurities* by laying my hand npon the place, 
and by extending my fingers toward it. Tims 


it is known to some of the learned tliat health 
may be implanted in tlie sick by certain ges- 
tures, and by contact, as some diseases may be 
communicated from one to another." 

Aesculapius treated diseases by breathing on 
the affected parts, and by stroking them with his 
hands. The ancient Druids, that is the priest- 
hood, performed cures in this way, the same 
being made a part of their religious ceremonies 
and rites. Tacitus, Vopiscus, and Lampridius, 
report these things of the Druids, and give won- 
derful testimony regarding their " gifts. ' ' 

The records of the Middle Ages are filled with 
similar accounts of wonderful cures accom- 
plished by the laying on of the hands, the 
churches being the usual scene of the cures. 
Van Helmont, who lived about the first part of 
the seventeenth century, seemed to be ac- 
quainted with the principles of Pranic healing, 
for he writes: "Magnetism is active every- 
where, and there is nothing new in it but the 
name ; it is a paradox only to those who ridicule 
everything, and who attribute to the power of 
Satan whatever they are unable to explain. " 

About the same time, a Scotchman named 
Maxwell, taught similar methods of healing. 
He believed in a vital spirit pervading the uni- 


verse, which man could draw upon in order to 
cure diseases. In 1734, Father Hehl, a priest, 
taught the existence of an " universal fluid, " 
which might be used to cure diseases. He made 
many wonderful cures, but was driven out of 
the church for possessing the power of the 
devil, and using witchcraft. Mesmer taught the 
theory of Animal Magnetism, and accomplished 
cures by its aid, always using his hands in ap- 
plying it Mesmer left many followers and dis- 
ciples, many of whom gained great promin- 
ence, the Marquis of Puysegur being one of 

In Germany Mesmer *s doctrines, and those 
that grew of them, gained great* popularity 
and prominence. Bremen was a great centre 
of the " Animal Magnetism " doctrine, and from 
there it spread all over Grermany. The Prus- 
sian government took a great interest in the 
matter, and established a hospital for the cure 
of diseases by ' t magnetic ' * treatment. Various 
Continental governments passed rigid laws 
keeping the magnetic treatments in the hands of 
the medical fraternity. 

And, so from country to country, the new 
doctrines spread Often repressed by govern- 
mental interference, urged on by medical oppo- 


sition, it still flourishes in various forms, and 
under different theories. During the past ten 
years it has gained great prominence in Amer- 
ica and Great Britain, both from the various 
schools of " Magnetic Healing, " as well as from 
the tremendous growth of the "New Thought 
movement." Many theories have been evolved 
to account for it, ranging from purely material 
ones to religious conceptions. But, notwith- 
standing the theories, the work went on, and 
cures were accomplished. The laying on of 
hands played a prominent part in nearly all 
these forms of healings, in spite of their theor- 
ies or names of their schools. 

Many people still believe that this form of 
healing is some sort of special gift, inherent in, 
and bestowed upon certain individuals. But 
this is not so, for the "gift" of healing is in- 
herent in each person, although some attain 
more proficiency than others, by reason of their 
peculiar temperamental adaptibiKty for the 
work. And all may cultivate and develop this 

We do not care to devote a great deal of space 
to the theory underlying Pranic Healing f or 
all the various forms of healing by the laying on 
of hands, really comes under this head, in spite 


of conflicting theories and names. But we may 
as well briefly run over the fundamental ideas 
underlying the subject 

Perhaps the better way would be to identify 
the word "Prana," with that which we recog^ 
nize as Vital Force, so we will use the word 
Vital Force, in this chapter, in our work of ex- 
plaining the nature of Prana. 

Vital Force is that which underlies all phys- 
ical action of the body. It is that which causes 
the circulation of the blood the movements of 
the cells in fact all the motions upon which 
depend the life of the physical body. Without 
this Vital Force, there could be no life no mo- 
tion no action. Some call it "nervous force," 
but it is the one thing, no matter by what name 
it may be called. It is this force that is sent 
forth from the nervous system by an effort of 
the will, when we wish a muscle to move. And 
it is this force which causes that muscle to 

It is not necessary to go into a discussion of 
the real nature and essence of this Vital Force, 
for that would carry us far into other phases of 
the subject. Enough for our purpose is the 
fact that it really exists, and may be used in the 
healing of disease. The electrician even the 



most advanced men of that science know noth- 
ing of the real nature of Electricity, and yet they 
are able to make wonderful use of it, and to 
understand its laws of operation. And so it is 
with this matter of Vital Force, for to under- 
stand its real nature and origin, one would need 
to know the real nature and origin of the Uni- 
verse. But, man may, and does, use this force 
every moment of his life, and may turn it to ac- 
count in other ways, such as the healing of the 

Man absorbs Ms supply of Vital Force from v 
the food he eate; the water he drinks; and 
largely from the air he breathes. He also has a 
mental source of energy, whereby he draws to 
himself energy from the great reservoirs of 
Energy, of the Universal Mind. In our books 
"Science of Breath" and "Hatha Yoga," we 
have gone into this matter at greater length, 
and all students of Psychic Healing should ac- 
quaint themselves with those books, if they have 
not done so already. This Vital Energy is 
stored up in the Brain, and great nerve centres 
of the body, from which it is drawn to supply 
the constantly arising wants of the system. It 
is distributed over the wires of the nervous 
system, to all parts of the body. In fact, every 


nerve is constantly charged with Vital Force, 
which is replenished when exhausted. Every 
nerve is a "live wire/' through which the flow 
of Vital Force proceeds. And, more than this, 
every cell in the body, no matter where it is 
located, or what work it is doing, contains more 
or less Vital Energy, at all times. 

A strong healthy person, is one who is 
charged with a goodly supply of Vital Force, 
which travels to all parts of the body, refresh- 
ing, stimulating, and producing activity and en- 
ergy. Not only does it do this, but it surrounds 
his body like an aura, and may be felt by those 
coming in contact. A person depleted of Vital 
Force will manifest ill-health, lack of vitality, 
etc., and will only regain his normal condition 
when he replenishes his store of Vitality. 

While the medical fraternity are quite free 
to express their belief in the existence of Vital 
Force although they differ in their theories 
regarding the nature of the same they insist 
that it cannot be transferred beyond the limits 
of the nervous system of the person producing 
or manifesting it. But this is contradicted by 
the actual experiences of thousands of people 
who know that Vital Force, Prana, or Mag- 
netism, call it what you will, may be, and has 


been transmitted to the body of a third person, 
who is thereby strengthened and invigorated by 
reason thereof. 

Many of the advocates and practitioners of 
this form of Healing have caused a confusion in 
the public mind by calling it " Magnetism," or 
"Magnetic Healing/ 7 etc. There is nothing 
"Magnetic" about this Vital Force, for it arises 
from an entirely different cause, although, to 
be sure, all forms of Force or Energy arise from 
the same primal cause. Vital Force is some- 
thing which plays its own part in the economy 
of Nature, and that part is entirely different 
from that played by Magnetism. It is some- 
thing different from anything else, and can be 
compared only with itself. 

All persons have more or less Vital Force, 
and all persons have the power of increasing 
their store, and of transmitting it to others, and 
thereby curing disease. In other words all per- 
sons are potential healers. There has been 
much talk about persons being "gifted" in this 
form of Healing, but the fact is that all persons 
have the "gift," and may develop it by confi- 
dence and practice. And this development is 
the purpose of this part of the book. 

The principles of Pranic Healing is the filling 



of the cells of the affected part with a fresh and 
full supply of Vital Force or Prana, whereby 
the cells are enabled to regain normal powers of 
functioning, and work, the consequence being 
that when the cells work properly, the organ 
recovers its former activity, and the entire sys- 
tem regains Health and Health, after all, is 
merely Normal* Functioning. 



The use of the hands in healing seems to be 
the result of an instinctive tendency of the race. 
The mother naturally places her hands on the 
head of the child who runs to her with a story 
of a fall, or hurt, and the child seems to be 
quieted and relieved by the application of the 
mother's hands. How many times do we see 
and hear mothers relieving their children in 
this way, saying: "Now, dear, it is all right 
Mother has made it all right ^now run away 
and play." And the child departs, its tears 
drying on its cheeks. 

Or, if any of us hurt ourselves, how natural 
it is to place the hands on the part, and getting 
relief in that way. 'The curing of headaches by 
the application of the hands, is quite common, 
and the touch of the hand of the nurse brings 
relief to the sick person. And these simple 
movements almost instinctive in their nature 
f orm the basis of the practice of Pranic Heal- 



ing. The process is so simple, that it scarcely 
needs to be taught, although in this book we 
shall present to your attention some of the best 
methods practiced by those who have attained 
proficiency in the science of this form of heal- 

The principal means of conveying Vital 
Force or Prana, in healing, are known as (1) 
Gazing, or transmitting by the eye; (2) Passes, 
or transmitting by the hands; and (3) Breath- 
ing, or transmitting by the breath. All of these 
methods are efficacious, and, in fact, all may be 
[ \ used conjointly with the others. 

Inasmuch as the transmission of the Vital 
Force is largely Mental, and as the eye is a well- 
* M known channel of conveying Mental Force, it 

! | follows that the eye may be advantageously 

used in conveying or transmitting Vital Force 
in healing. In the process of healing, when 
passes are being made over the affected part, 
\ the healer will find that it will increase the effect 
\ if he will look intently at the part being treated, 
and in so doing concentrate his mind, and 
"will" that Power be transferred to the part, 
and the diseased cells be given strength to prop- 
erly perform their work. 
Many healers use the breath, during healing, 



with excellent results. It is usually applied by 
breathing directly upon the affected parts, in 
which the warm breath seems to have a wonder- 
fully stimulating effect. It is also applied by 
breathing upon a piece of flannel applied direct- 
ly over the affected part, in which the flannel re- 
tains much of the heat, and soon grows too warm 
for comfort. These forms will be noted as we 

But the principal means of transmitting the 
Vital Force, in this form of Healing, is by the 
use of the hands, by means of Passes and Ma- 
nipulations. We shall consider the process of 
making Passes, first, and will then take up the 
several forms of manipulation. 

The position of the hands in making the 
Passes may be described as follows : 

Hold the hands well apart, with the fingers 
extended and separated. If your patient be 
seated, raise your hand above his head, and 
then bring them down before him, slowly 'and 
gradually, until you finish with a sweeping mo- 
tion about the knees. When the pass is com- 
pleted, swing the fingers sideways, as if you 
were throwing water from them, and then bring 
up the hands with fingers dosed, forming the 
upward movement, along the sides of the pa- 


tient, with the palms of the hands toward his 
sides. Then, when the hands reach over his 
head, again bring them down in front of him, 
with the fingers extended. By keeping the idea 
that you are bathing him in a flow of Vital 
Force, which is pouring from your finger ends, 
you will soon acquire the power motion, and, 
after all, each healer has his own favorite mo- 
tions, which come to him instinctively. The 
downward motions of the hands, bring a restful 
feeling to the patient, while an upward move- 
ment in front of the face causes a feeling of 
s wakefulness, and activity. 

There are a number of variations in the sev- 
eral passes, etc., which we shall now consider. 
The student is advised to acquaint himself with 
the various movements, that he may not appear 
awkward when he practices upon some person 
desiring relief. Familiarity with the move- 
ments imparts a confidence that cannot be ac- 
quired otherwise, and besides, it leaves the mind 
of the healer free from bother about details, 
and enables him to concentrate Ms attention 
upon the work of healing. 

Longitudinal Passes^ are passes made in a 
downward direction along the body, such as we 
have mentioned above. They are made along 


the part affected, whether that part be the head, 
chest, limbs, or any special part of the body. 
They are always made downward, and never 
upward. As we have said above, the idea to 
be kept in the mind is that you are pouring out 
a stream of Vital Force from the tips of your 
fingers. Your fingers must be spread out (as 
above stated) and the palm must be underneath. 
The movements must be down, with fingers ex- 
tended, but the upward movements must be 
made along the sides of the patient, with fin- 
gers closed, and palms turned toward the sides 
of the patient. No special distance is to be ob- 
served, this matter being left to your instinctive 
sense, which will soon inform you as to the right 
distance, which will be found to be much nearer 
in some cases than in others. When you feel 
that the distance is "just about right," then be 
satisfied that you have caught the proper dis- 
tance at which the best effects may be produced. 
In a general way, however, it may be said that 
a slow movement, at a distance of say three or 
four inches from the body, produces a sense of 
comfort, rest, and relief. A rather more rapid 
movement made at the distance of say one foot, 
seems to have a more stimulating effect, and 
causes a sense of activity and energy in the 



parts, A still more ' stimulating effect is ob- 
tained, when the passes are made more rapidly 
and vigorously, at a distance of say two feet 
from the body. These last mentioned passes, 
tend to stimulate the circulation, and to arouse 
activity in sluggish organs. 

Transversal Passes are passes made across 
the body or part. They are made by turning 
the hands so that the palms will be sideways and 
outward, instead of inward. This will require a 
peculiar turning of the wrist, but the position 
will soon become easy. When the hands are in 
the right position, sweep them out, sideways, be- 
fore the body or part, and in bringing them back, 
reverse the palms so that they are inward, and 
facing each other, instead of having their backs 
to each other. These passes have been found to 
be very effcacious in ''loosening up" the af- 
fected parts, where congestion has occurred. It 
is often well to give this form of treatment, be- 
fore giving the regular Longitudinal Passes. 

A valuable form of treatment, in some cases, 
is had in what is known as Palmar Presentation. 
This is accomplished by presenting the palm 
of the hand to the affected part, at a distance of 
about six inches, or even a little nearer, and 
holding it there for several minutes. This is 


usually performed with one hand alone. . It has 
a stimulating and strengthening effect. 

Akin to this is what is known as Digital Pre- 
sentation, which consists in extending and pre- 
senting the fingers of the right hand toward 
the affected part, at a distance of six inches, and 
holding them there for several minutes, allow- 
ing the Vital Force to flow from the ends of the 
fingers into the affected part. In some cases, 
the best results may be obtained in this man- 

. A variation of Digital Presentation may be 
effected by what is known as Eotary Presenta- 
tion, which consists in holding the hands as 
above stated, for a moment or two, and then be- 
ginning a rotary movement of the hand (at the 
distance of six inches) from left to right, in the 
same direction as the hands of a watch. This is 
quite stimulating. 

Another variation is what is known as Per- 
forating, which is accomplished by giving the 
fingers a " twisting " movement, just as if they 
were boring holes in the body of the patient (at 
the distance of six inches). This movement is 
very stimulating, and stirs into activity parts 
that are sluggish or congested. It is apt to pro- 
duce a feeling of warmth in the part treated. 


We wish to call attention to the fact thai 
these Presentation treatments, the difex-< 
forms vary in force. For instance Palmar F* 
sentation is the mildest form. Then comes D 
ital Presentation, which is considerably stroi 
er. Then comes Eotary Presentation, wfaj 
manifests a considerably higher degree of 
ergy. Then comes Perforation, which is t 
strongest of all. 

Very good results may be obtained in certa 
cases, by what is known as the Application, 
the Hands, which consists in merely placing t. 
hands (the palms of the hands, of course), < 
rectly upon the flesh over the affected part, ai 
holding them there for several moments. Tfa.< 
removing them, rub the palms briskly togeth^ 
and replace them on the part. Eepeat this 
number of times, and marked results will 1 
apparent. This is a favorite treatment f < 
headaches, and in fact, may be used in the tree, 
ment of almost any form of trouble, changixj 
the position of the hands in order to suit tl; 
emergencies of the case. In cases of neuralgia 
etc., this form of treatment is found valuable i 
relieving the pain. I 

Stroking is a form of treatment that is vei? 
beneficial in directing the circulation, anj 


equalizing it when there appears to be a ten- 
dency toward imperfect circulation, etc. It has 
a sedative, soothing effect, and is a very good 
method to use in winding up, or terminating a 

Stroking should be applied by bringing the 
tips of the fingers in a very light contact with 
the body of the patient, over the affected parts 
or over the entire body. It should always be 
performed in a downward, or outward direction, 
and never in an upward or inward direction. 
It should be performed in one direction only, 
and not to-and-f ro. The tips of the fingers are 
to be moved gently over the body, with a veiy 
light contact, not even the weight of the hand 
being allowed to bear upon the patient. "Light- 
ness, gentleness, and airiness, " are the words 
best describing the movement. A little practice 
will give the student the right movement. 

If you desire to stroke the entire body of the 
patient, it is well to divide the process into two 
distinct trea/tments, viz., (1) from the head 
down to the waist, and (2) from the waist down 
to the feet. In giving the general stroking 
treatment to the whole body, it is well to devote 
considerable attention to the chest, and abdom- 



1 1 i 



inal region, in order that the organs be stim- 
ulated, and their " magnetism" equalized. 

It is well, also, to remember that the old and 
tried principle of "Bubbing," is but another 
mode of communicating Vital Force, or Prana. 
This form of treatment is as old as the race, and 
. has been practiced in all times, and by all peo- 
ples. Alpini reports, in his work entitled, "De 
Medicinse Egyptiorum, ' J that the Egyptian 
priests were adepts at certain mystical and med- 
ical rubbings, which form of treatment was 
used by them in curing chronic diseases. Hip- 
pocrates held rubbings in high favor, and evi- 
dently employed them very frequently. He has 
written as follows: "A doctor ought to know 
many things; he should not be unacquainted 
with the benefits - to be derived from rubbing. 
With its application quite contrary effects may 
be produced; it. loosens stiff joints, and gives 
, I tone and strength to those which are relaxed. ' 9 

Celsus, nearly two thousand years ago, was a 
vigorous advocate of this method of treatment, 
and in his books he devotes much space to this 
form of Vital treatment, and incidentally proves 
that it was known and practiced long before his 

In ancient Borne, rubbing was a favorite form 


of treatment, and was employed regularly by 
the wealthy, in order to keep in good condition, 
a practice that is followed by many wealthy peo- 
ple of our own times, under the name of "mas- 
sage, ' ? etc. Alexander of Tralles, a Greek phy- 
sician of the sixth century, was an initiate in the 
" mystic rubbings, " and incorporated it in his 
practice. He claimed that it helped to throw off 
morbid matter, and calmed the nervous system, 
and facilitated perspiration. He also held that 
it tended to calm convulsions, and was efficacious 
in a number of complaints. He wrote much on 
the subject, and agreed with Hippocrates that 
these "secret rubbings " should be imparted 
only to "sacred persons," and not allowed to 
become the property of the profane. Peter 
Borel, the physician to Louis XIII, of France, 
reports that one Degoust, a clerk of the court at 
Nismes, healed multitudes of people, by rubbing 
their limbs. 

And in our own time, Massage is a deserved- 
ly popular form of treatment, and the new 
school of "Osteopathy" is growing in favor. 
In both of these forms of practice, outside of 
any particular virtue due to the particular 
merits claimed by the respective practitioners, 
there is a great benefit derived by the trans- 


mitting of Vital Force from healer to patient, 
whether the practitioner admits this to be the 
case or not. 

In Eubbing for the purpose of stimulating the 
parts by Vital Force, the healer should be gentle 
in his movements, force not being desirable or 
necessary, as the effect is gained by the passing 
of Vitality to the parts, not by the mere man- 

In applying this form of treatment, the palm 
of the hand, and the lower part of the fingers, 
should be used. .The tips of the fingers, and the 
end of the thumb should be turned back. Heal- 
ers having a fleshy lower part of the thumb, 
may use its palmar surface effectively in this 
treatment. The movements should be made 
downward. Some practitioners use a slightly 
different movement from that above indicated, 
inasmuch as they make a peculiar pressure with 
the flat ends of the fingers, following after the 
pressure of the palm of the hand. Students 
may follow either plan, as may seem preferable 
to them. Some healers claim to get the best 
results from this employment of the finger ends, 
while others carefully avoid the use of same. 
In each case it has been noticed, that the par- 
ticular form of treatment is used because the 


healer feels that the Vital Force is best con- 
veyed by his particular form of treatment. It 
seems to be a matter of "feeling" on the part of 
the healer, and this peculiar "feeling" is a safe 
rule to follow, and it manifests itself to all per- 
sons after they begin to give treatments. 

Another form of treatment, known as Rotary 
Motion has been found to be very efficacious, by 
a number of healers. It consists in a circular 
rubbing movement of the hand and fingers (as 
above described), over the affected parts. The 
movements should always be made in the direc- 
tion of the movement of the hands of a watch, 
and never in a reverse direction. This move- 
ment produces activity of the cells, and is use- 
ful in cases of sluggish functioning, etc. 

Another form of treatment is known as 
kneading, and is found valuable in cases of 
stiffened muscles, rheumatism, etc., in which 
the trouble is local and not organic. Kneading 
is accomplished by grasping the muscles or tis- 
sues, and "working" them against the adjacent 
surfaces. It is composed of three different 
forms, vie., Surface Kneading, Palmar Knead- 
ing, and" Digital Kneading. x 

Surface Kneading is practically a "pinch- 
ing" movementj and consists in grasping the 


skin firmly between the thumb and forefinger, 
and then lifting it up a little, and then releasing 
it and letting it fly back to its normal condition. 
4 The two hands are used, alternately, the one 

picking up the skin as the other drops it, the sur- 
face being gone over in a systematic manner. 
This is quite a stimulating treatment, and is 
very beneficial in cases of poor circulation, etc. 
Palmar Kneading is performed with the 
whole hand. The healer grasps the flesh, or 
muscle, with the palm of his hand, with fingers 
close together, and the, thumb out. Do not use 
the thumb, but grasp the flesh between the palm 
of the hand, and the fingers, the lower part of 
the palm, called the "heel" of the hand, and the 
fleshy part of the thumb being used in the 
movement. Hold the flesh firmly, and do not al- 
low it to slip. Knead deeply, so as to reach well 
into the muscles and flesh. The muscle or flesh 
should be thoroughly "worked," and yet not 
sufficiently to produce soreness. Do not use too 
much force, but be gentle and yet firm. Use the 
hands alternately. There are a number of vari- 
ations of this movement, which will "come" to 
the healer as he practices. He will feel that his, 
hands are "alive," and he will feel instinct- 
ively the best way to impart that ' ' life. ' ' / 


Digital Kneading is performed by grasping 
the flesh between the finger and thumb and 
gently "rubbing" it against the other flesh, or 

in cases where stimulation is thought advis- 
able, one may give forms of Percussion treat- 
ment, of which several are here mentioned. In 
giving this treatment, the wrist should be kept 
flexible, and "loose," a stiff wrist being 
guarded against. The percussion should be 
elastic and springy, avoiding all roughness or 

The first method of administering Percussion 
may be called the "pounding movement," which 
consists in striking the body with the inside flat 
surface of the half -closed fist, the heel of the 
hand and the closed ends of the fingers coming 
in contact with the flesh. 

The second method of administering Percus- 
sion may be called the "slapping movement," 
which consists of a chopping movement of the 
hand, which is held open with the fingers held to- 
gether, the blow being made with the little finger 
side of the hand the hand being likened to a 
butcher's cleaver employed in chopping. The 
fingers are held loosely together, coming to- 



getter in a vibratory movement when the blow 

The third method may be called the < < slapping 
method," in which the hand applies a " slap- 
ping" or "spanking" blow, the fingers being 
held rigid. 

The fourth method may be called the "clap- 
ping method," in which the hand is held in a 
hollow shape, so as to give forth a hollow sound 
the position being similar to that employed 
by some people in a theatre when they wish to 
make a lond hollow sound with their hands, in 
applauding. A little practice will perfect one 
in this movement. 

The fifth method, may be called the "tapping 
method," and consists in holding the tips of the 
fingers of each hand together, and then tap- 
ping the body, using the hands alternately. 

A favorite method of administering Pranic or 
Vital Force treatments is what is known as the 
"Vibrational Treatment," and consists of a 
series of vibrating movements of the healer's 
hand. The fingers are usually employed in giv- 
ing this treatment. The fingers are placed firm- 
ly over the part to be treated, and then a fine 
trembling or vibrating movement is communi- 
cated to the hand by the muscles of the arm. 


The movement is acquired by practice, and is 
somewhat difficult at first. It is a most power- 
ful form of treatment, and the patient feels it 
like a current of electricity. You must not 
press upon the body with your wrist, and no 
more than the weight of the hand should be felt 
by the patient. When the Vibrational Treat- 
ment is properly applied, the vibrations should 
permeate the region treated, so that if the other 
hand be placed under the body, the vibrations 
should be perceptible. Some teachers have in- 
structed their pupils in this form of treatment, 
by placing a glass of water on a table, and in- 
structing the student to make the Vibrational 
movements on the table. When the proper mo- 
tion is acquired the water will merely quiver in 
the centre, and not move from side to side. We 
urge the student to give the necessary time and 
attention to Vibrational Treatment, as when 
. once acquired it will be found wonderfully effi- 

The Breath Treatment has been used by 
many healers with wonderful effect. This form 
of treatment, also, has been known from prehis- 
toric times. Arnobe informs us that the Egyp- 
tians used this method in the treatment of dis- 
ease with great success, and some claimed that 


it was superior to stroking, or laying on of the 
hands. Mercklin, in Ms Tractatus Medico- 
phyeis, tells of a case in which a young child, ap- 
parently lifeless, was restored to life and 
strength, by the breath of an old woman. Borel 
tells of a sect in one part of India who cured 
sickness by this method, and there are in India 
today certain priests who breathe on the sick, 
and seem to impart new life and vigor to them. 
Borel (who lived about 1650 A. D.) tells of a 
case in which a servant brought to life the ap- 
parently dead body of his master by breathing 
upon him, and adds, quaintly: '"Is it astonish- 
ing that the breath of man should produce such 
results, when we read that God breathed into the 
body of Adam to give him life? It is a fraction 
of this divine breath which even today can bring 
back health to the sick." In Spain there are 
persons called insalmadores, who heal by the 
saliva and by the breath. 

There are two general methods employed by 
healers in Breath Treatment. The first is gen- 
erally known as "Hot Insufflation, " which con- 
sists in placing over the affected part a clean 
towel or napkin, and then pressing tlie half- 
opened mouth close up to the body, so that the 
breath cannot escape. Then breath slowly but 


firmly, as if you were causing the breath to pen- 
etrate the body. The towel will become very 
warm, and the patient will plainly feel the heat. 
Another form of giving this treatment is to hold 
the lips at a distance of nearly an inch from the 
body, and to breathe upon it just as one does in 
winter to warm his hands. The second plan con- 
sists in puckering up the lips, and blowing the 
breath from a distance of a foot or more, just 
as if ypu wete trying to blow out a candle. This 
has a calming effect, and may even produce 
drowsiness. It is also useful in clearing a con- 
gested head, caused by overstudy, etc. 

Treatment by the Eye, is also much in favor 
by some healers, who use it in the following 
manner. They allow their gaze to '" sweep" 
over the persons or the affected part, and 
literally bathe the patient in their "rays." 

Vital Force is oftentimes imparted by means 
of intermediate objects, such as handkerchiefs, 
etc., which have been "magnetized" or 
"treated" just as if the person themselves were 
being treated. To "treat" or "magnetize" an 
object, such as a handkerchief, etc., the healer 
must make the passes over it, until he "feels" 
that it is surcharged, when he may discontinue 
his efforts. The object when worn by the pa- 




tient, seems to radiate its magnetism gradually 
until after several days it seems to be ex- 
hausted. Some ' i magnetize ' ' the object by hold- 
ing it between their hands for a time. 

In giving the several treatments, it is well to 
always conclude by giving the Stroking Treat- 
ment, before described. This leaves the patient 
soothed and calmed down, and quieted. Never 
fail to " quiet down" the patient after a treat- 
ment. These things will soon come " intuitively" 
to the healer, and after all there is a something 
that cannot be taught except by one's own ex- 
perience. And no two healers follow just the 
same methods. Do not be afraid to follow your 
intuitive sense in this direction. 




Pranic Breathing plays a very important 
part in Pranic Healing. It is the 'means or 
method whereby the supply of Prana , is in- 
creased, and whereby it may be distributed to 
the affected parts. 

Pranic breathing is based npon the unceasing 
vibration which is always in evidence through- 
out all nature. Everything is in constant vibra- 
tion. There is no rest in the Universe. From 
planet to atom, everything is in motion and vi- . 
bration. If even a tiny atom would cease to 
vibrate the balance of Nature would be dis- 
turbed. In and through incessant vibration the 
work of the Universe is performed. Force or 
Energy is constantly playing upon Matter, and 
producing the phenomena of life. 

The atoms of the human body are in a state 
of constant vibration. Vibration and motion is 
everywhere in evidence in the human economy. 
The cells of the body are constantly to be de- 



stroyed, replaced, and changed. Change, 
change everywhere and always. 

Ehythm pervades the universe. Everything 
from the greatest sun to the tiniest atom is in 
vibration, and has its own particular rate of 
vibration. The circling of the planets around 
the sun; the rise and fall of the sea ; the breath- 
ing of the heart ; the ebb and flow of the tide ; 
all follow rythmic laws. All growth and 
change is in evidence of this law. 

Our bodies are subject to this law, as well as 
are all other forms of matter. And upon an 
understanding of this law of rhythm depends 
largely the Yogi theory of Breath, and Pranic 
Healing. By falling in with the rhythm of the 
atoms of which the body is composed, the Yogi 
manages to absorb a great amount of Prana, 
which he disposes of to bring about the results 
desired by him. 

The body which you occupy is like a small in- 
let running in to the land from the sea. Al- 
though apparently subject only to its own laws, 
it is really subject to the ebb and flow of the 
tides of the ocean. The great sea of life is 
swelling and receding, rising and falling, and 
we are responding to its vibrations and rhythm. 
In a normal condition we receive the vibration 



and rhythm of the great ocean of life, and re- 
spond to it, but at times the month of the inlet 
seems choked np with debris, and we fail to re- 
ceive the impnlse from Mother Ocean, and in- 
harmony manifests within us. 

You have heard how a note on a violin, if 
sounded repeatedly and in rhythm, will start 
into motion vibrations which will in time des- 
troy a bridge. The same result is true when a 
regiment of soldiers crosses a bridge, the order 
being always given to " break step" on such an 
occasion, lest the vibration bring down both 
bridge and reginient. These manifestations of 
the effect of rhythmic motion will give you an 
idea of the effect on the body of rhythmic 
breathing. The whole system catches the vibra- 
tion and becomes in harmony with the will, 
which causes the rhythmic motion of the lungs, 
and while in such complete harmony will re- 
spond readily to orders from the will. With the 
body thus attuned, the Yogi finds no difficulty 
in increasing the circulation in any part of the 
body by an order from the will, and in the same 
way he can direct an increased current of nerve 
force to any part or organ, strengthening and 
stimulating it. 

In the same way the Yogi by rhythmic breath- 



ing "catches the swing, " as it were, and is able 
to absorb and control a greatly increased 
amount of Prana, which is then at the disposal 
of his will. He can and does use it as a vehicle 
for sending forth Prana to others. Ehythmic 
breathing will increase the value of mental heal- 
ing, magnetic healing, etc., several hundred per 

In rhythmic breathing the main thing to be 
acquired is the mental idea or rhythm. To those 
who know anything of music, the idea of meas- 
ured counting is familiar. To others, the rhyth- 
mic step of the soldier; "Left right; left, right; 
left, right ; one, two, three, four ; one, two, three, 
four," will convey the idea. 

The Yogi bases his rhythmic time upon a unit 
corresponding with the beat of his heart. The 
heart beat varies in different persons, but the 
heart beat unit of each person is the proper 
rhythmic standard for that particular indi- 
vidual is his rhythmic breathing. Ascertain 
your normal heart beat by placing your fingers 
over your pulse, and then count : "1, 2, 3, 4, 5, 6 ; 
1, 2, 3, 4, 5, 6," etc., until the rhythm becomes 
firmly fixed in your mind. A little practice will 
fix the rhythm, so that you will be able to easily 
reproduce it. The beginner usually inhales in 



about six pulse units, but he will be able to 
greatly increase this by practice. 

The Yogi rule for rhythmic breathing is that 
the units of inhalation and exhalation should be 
the same, while the units for retention and be 
tween breaths should be one-half the number 
of those of inhalation and exhalation. 

The following exercises in Rhythmic Breath- 
ing should be thoroughly mastered, as it forms 
the basis of numerous other exercises, to which 
reference will be made later. 


(1) Sit or stand, in an easy posture, being 
sure to hold the chest, neck and head as nearly 
in a straight line as possible, with shoulders 

slightly thrown back and hands resting easily on . | 

the lap. In this position the weight of the body is j 

largely supported by the ribs and the position j 

may be easily maintained. The Yogi has found I 

that one cannot get the best effect of rhythmic | 

breathing with the chest drawn in and the ab- | 

domen protruding. | 

(2) Inhale slowly a deep breath, counting | 
six pulse units. 

(3) Retain, counting three pulse units. 


(4) Exhale slowly through the nostrils, 
counting six pulse units. 

(5) Count three pulse beats between 

(6) Repeat a number of times, but avoid 
fatiguing yourself at the start. 

(7) When you are ready to close the exer- 
cise, practice the cleansing breath, which will 
rest you and cleanse the lungs. 

After a little practice you will be able to in- 
crease the duration of the inhalations and ex- 
halations, until about fifteen pulse units are 
consumed. In this increase, remember that the 
units for retention and between breaths is one- 
half the units for inhalation and exhalation. 

Do not overdo yourself in your effort to in- 
crease the duration of the breath, but pay as 
much attention as possible to acquiring the 
"rhythm," as that is more important than the 
length of the breath. Practice and try until you 
get the measured "swing" of the movement, 
and until you can almost "feel" the rhythm of 
the vibratory motion throughout your whole 
body. It will require a little practice and per- 
severance, but your pleasure at your improve- 
ment will make the task an easy one. The Yogis 
are most patient and persevering men, and their 


great attainments are due largely to the posses- 
sion of these qualities. 

The following will give you a general idea of 
the use of the breath in Pranic Healing : 


The main principle to remember is that by 
rhythmic breathing and controlled thought you 
are enabled to absorb a considerable amount of 
Prana, and are also able to pass it into the body 
of another person, stimulating weakened parts 
and organs and imparting health and driving 
out diseased conditions. You must first learn 
to form such a clear mental image of the desired 
condition that you will be able to actually feel 
the influx of Prana, and the force running down 
your arms and out of your finger tips into the 
body of the patient. Breathe rhythmically a 
few times until the rhythm is fairly established, 
then place your hands upon the affected part 
of the body of the patient, letting them rest 
lightly over the part. Then breathe rhythmic- 
ally, holding the mental image that you are 
fairly "pumping" Prana into the diseased or- 
gan or part, stimulating it, and driving out the 
diseased conditions, just as one may pump clear 


water into a pail of dirty water, and thus drive 
out the latter in time. This plan is very effec- 
tive if the mental image of the "pumping opera- 
tion" is clearly held, the inhalation represent- 
ing the lifting of the pump-handle, and the ex- 
halation the actual pumping. In this way the 
patient is filled full of Prana and the diseased 
condition is driven out. Every once in a while 
raise the hands and ' 'flick 77 the fingers as if you 
were throwing off the diseased condition. It 
is well to do this occasionally and also to wash 
the hands after treatment, as otherwise you may 
take on a trace of the diseased condition of the 
patient. During the treatment let the Prana 
pour into the patient in one continuous stream, 
allowing yourself to be merely the pumping ma- 
chinery connecting the patient with the univer- 
sal supply of Prana, and allowing it to flow 
freely through you. You need not work the 
hands vigorously, but simply enough that the 
Prana freely reaches the affected parts. 
The rhythmic breathing must be practiced 
frequently during the treatment, so as to 
keep the rhythm normal and to afford the 
Prana a free passage. It is better to place, 
the hands on the bare skin, but where this 
is not advisable or possible place them 


over the clothing. Vary above method oc- 
casionally during the treatment by stroking the 
body gently and softly with the finger tips, the 
fingers being kept slightly separated. This is 
very soothing to the patient, In cases of long 
standing you may find it helpful to give the 
mental command in words, such as "get out, get 
out," or "be strong, be strong, " as the case 
may be, the words helping you to exercise the 
will more forcibly and to the point. Vary these 
instructions to suit the needs of the case, and 
use your own judgment and inventive faculty. 
We have given you the general principles and 
you can apply them in hundreds of different 
ways. The above apparently simple instruc- 
tion, if carefully studied, and applied, will en- 
able one to accomplish all that the leading 
"magnetic healers " are able to, although their 
"systems 7 ' are more or less cumbersome and 
complicated. They are using Prana ignorantly 
and calling it "magnetism." If they would 
combine rhythmic breathing with their "mag- 
netic" treatment they would double their effi- 

t * 
t 1 



^ i 

* i 







It is well to begin treatments by preparing 
the hands, as follows : 

PREPABING THE HANDS. Rub the hands to- 
gether briskly for a few minutes, and then swing 
them to-and-fro a little while, until they have 
that undefinable feeling of "aliveness" and be- 
ing full of Energy. Clenching the hands to- 
gether, and then opening them rapidly re- 
peating several times will stimulate them 
wonderfully. Try it now, and see how the 
force seems to go to them. 
. Some practitioners of Pranic Healing devote 
much of the time to what is known as the Gen- 
eral "Treatment, while others give the General 
Treatment only occasionally, and devote more 
time to the special treatments of the affected 
parts. But, at any rate, there is nothing better 
than a General Treatment given frequently, for 
it equalizes the circulation of the entire body, 
stimulates every muscle and nerve, and 



part, and causes the whole body to function with 
renewed energy and life, and aids materially in 
reestablishing normal conditions and function- 

GENERAL TREATMENT. Place the patient on 
his face, placing a pillow under his breast so 
that his chin may rest easily upon it, letting 
him place his arms in a comfortable position, 
hanging by the sides preferably. 

Then place your first and second finger on 
each side of his spinal column, or "back-bone," 
so that the spine rests between the two fingers. 
Then bring the fingers down along the spine, 
slowly and firmly. If you find any tender joints 
you will know that some of the nerves emerg- 
ing from the spinal column are congested, and 
that some organ or part is suffering by reason 
thereof. If you notice a point much colder or 
warmer than the neighboring points you will 
know that there is some muscular contraction 
in the spinal region, which is affecting the cir- 
culation of the nerve centres, thereby causing 
pain and abnormal action in some part of the 
body reached by the nerve. Eemember these 
points so that you may treat them specially by 
careful manipulation and stimulating vibration. 
Then turn the patient over on his back and pass 

I ' 


14 1 


the hands over the entire body, in turn, noting 
all contraction, tender spots, swellings, etc. 

Begin the actual general treatment by giving 
him a thorough spinal treatment as follows: 
Manipulate gently and carefully the entire 
length of the spinal column or back-bone, begin- 
ning at the neck, and working downward gradu- 
ally, paying particular attention to the tender 
spots, or the points evidencing cold or heat, as 
before stated. First, work down one side of 
the spine, and then the other, manipulating 
carefully at each point. Then give him a vibra- 
tion treatment along the spine, finishing with a 
gentle stroking, which will be found very sooth- 

Then give him a Neck Treatment, as follows : 
Begin by a thorough kneading of ttie muscles 
of the back part of the neck, and a gentle ma- 
nipulation of the throat. This treatment tends 
to render free and equal the circulation to and 
f roin the brain. 

Then manipulate the shoulders and arms, in 
succession, finishing by stroking the arm from 
the shoulder down to the finger-tips. 

'Then manipulate the chest and back, and 
sides, in succession, finishing always with a 
Stroking. Apply Vibrations whenever the same 


seems advisable and comfortable to the patient. 
Apply percussion to the solid parts of the body 
when you deem it advisable. 

Then give the legs the same treatment that 
you have given the arms, finishing always with 

Then give the special regions that is, the 
regions affected by pain, and disease, the vari- 
ous treatments that seem advisable, following 
the instructions given in the preceding chapter. 
A good plan is to place the right hand over the 
pit of the stomach, or solar plexus, and the left 
hand under the middle of the back, and allow 
the current of Prana or Vital Force to flow 
through the body for a few minutes. In giving 
treatments in cases where pain is felt by the 
patient, heat your hands by briskly rubbing 
them together until they are well heated, and 
then place the right hand on the seat of the 
pain, and the^left hand on the opposite side of 
the body or part, and mentally Will that the 
current shall drive out the pain. Always con- 
clude the special or General Treatment with 
Stroking, which leaves the patient soothed and 
equalizes the circulation. You will be surprised 
at the wonderful effect of the Stroking. 

In the manipulation during the General 



Treatment, pause occasionally and allow the 
hands to rest upon the body, the right hand on 
the front of the body and the left hand on the 
back. This allows the current to flow freely 
through, reaching the parts. 

CONSTIPATION. This trouble is treated 
by General Treatment, and special manipula- 
tions over the region of the Liver, and Abdo- 
men. Vibration over the Liver and Bowels is 
also very efficacious in this case. Do not neg- 
lect the form of treatment whereby the current 
is passed through the parts, as stated above. 
Finish by Stroking. Be sure and advise the pa- 
tient to drink more water, as Constipation is 
often caused by lack of sufficient fluids. Bead 
the chapter on that subject in "Hatha Yoga." 

DYSPEPSIA. This trouble is treated by 
General Treatment coupled with special treat- 
ments similar to that given in the case of Con- 
stipation, paying particular attention to the 
passing of the current through the digestive 

DIAKBHOEA. This trouble may be re- 
lieved, and sometimes almost instantaneously 
cured by Pranic Treatment. In treating for 
this trouble be very gentle and avoid manipula- 
tions, confining the movements to Stroking, 


passing the current through the parts, etc., 
coupled with the following Special Treatment 
for Diarrhoea: This Special Treatment con- 
sists in an equalizing of the nerve force in what 
is known as the Splanchnic Nerve, which nerve 
seems to have the faculty of occasionally "run- 
ning-away" like a frightened horse. This 
Special Treatment brings a pressure to bear on 
this nerve, and seems to be brought to its senses, 
especially if the Mind of the healer is directed 
to the spot, with a firm command, "Slow, 
Down." The following is the best way to ap- 
ply this treatment : Let the patient lie down on 
his back. Then place one hand under each side, 
placing your fingers on each side of his spine 
just below his last ribs. Then lift him up sev- 
eral inches, allowing his weight to rest on your 
fingers, his shoulders and "seat" resting on 
the bed, his back thus forming an arch. Do not 
be in a hurry, and move slowly. Let him relax 
all his muscles during the treatment. Let him 
rest for, say fifteen minutes, and then if the 
trouble has not disappeared give him another 
treatment. Finish the treatment with Strok- 
ing. You will be surprised at the quickness 
with which the t trouble often disappears during 
this treatment. You must keep your mind on 



the subject during the treatment, sending out 
strong thoughts of "Slow Down." 

LIVER TROUBLES are treated by General 
Treatments, accompanied with Special Treat- 
ments in the shape of manipulation of the re- 
gion of the liver, accompanied with vibrations 
over the seat of the trouble. Do not forget to 
finish the treatment with Stroking. 

KIDNEY TROUBLES are treated similar to 
I Liver Troubles, except that the Special Treat- 

I ments are given over the region of the Kidneys. 

RHEUMATISM is treated by General Treat- 
ments accompanied by Special Kneading and 
manipulation of the affected part. 

NEURALGIA is treated by General Treat- 
ment, accompanied by Special Kneading and 
manipulation of the affected part. 

IMPOTENCY, on. Sexual weakness, is 
treated by General Treatment and Special 
manipulation and vitalizing of the region of the 
lower part of the back-bone or spine and the 
upper part of the "seat". 

FEMALE TROUBLES may be greatly bene- 
fitted by General Treatment, and a gentle Spe- 
cial treatment of the parts around the seat of 
the trouble, special attention being given to 
Vibration over the parts. 


MENTS. The above forms of treatments are 
given merely as a general guide. The healer 
must be governed by that sense of " Intuition" 
that comes to all healers who are interested in 
their work, and seems to be a special sense 
which Nature has bestowed upon those having 
an earnest desire to " heal". This will come to 
you, and you will then understand it much bet- 
ter than we could tell you. The first thing to 
do is to THOROUGHLY acquaint yourself with 
each and every one of . the forms of treatment 
described in the last chapter, so that you can 
make each movement naturally and easily, just 
as you use your hands in carrying your food to 
your inouth; in dressing yourself, etc., etc. 
Then when you have acquired the movements in 
this way when they have become second- 
nature, as it were then you will find yourself 
feeling impelled to use certain motions and 
movements, in preference to others, in each 
case, and you will find that the requirements of 
each case are met much better in this way than 
by the following of any set rules or directions 
in any book, or from any teacher. There is a 
"Healing Sense" that is just as real as any 
other of the senses, as you will discover if yot* 



get into this work. But remember this, ac- 
quaint yourself thoroughly with the details of 
each and every particular movement and form 
of treatment. Practice on some friend or rela- 
tive, who is willing to help you. A few minutes 
actual practice in this way, is worth pages of 
directions. Have confidence in yourself, and 
the Power that flows through you, and you will 
be succesful. 



Prana colored by the thought of the sender 
may be projected to persons at a distance, who 
are willing to receive it, and the healing work 
done in this way. This is the secret of the 
"absent healing" of which the Western world 
has heard so much of late years. The thought 
of the healer sends forth and colors the Prana of 
the sender, and it flashes across space and finds 
lodgment in the psychic mechanism of the pa- 
tient. It is unseen, and like the Marconi waves, 
it passes through intervening obstacles and 
seeks the person attuned to receive it. In order 
to treat persons, at a distance, you must form a 
mental image of them until you can feel yourself 
to be en rapport with them. This is a psychic 


process dependent upon the mental imagery of 
the healer. You can feel the sense of rapport 
when it is established, it manifesting in a 
sense of nearness. That is about as plain as we 
can describe it. It may be acquired by a little 
practice, and some will get it at the first trial. 
When rapport is established, say mentally to 
the distant patient, "I am sending you a supply 
of Vital Force or power, which will invigorate 
you and heal you. 7 ? Then picture the Prana as 
leaving your mind with each exhalation of 
rhythmic breath, and traveling across space in- 
stantaneously and reaching the patient and 
healing him. It is not necessary to fix certain 
hours for treatment, although you may do so if 
you wish. The receptive condition of the pa- 
tient, as he is expecting and opening himself up 
to your psychic force, attunes him to receive 
your vibrations whenever you may send them. 
If you agree upon hours, let him place himself 
in a relaxed attitude and receptive condition. 
The above is the great underlying principle of 
the "absent treatment 7 ' of the Western world. 
You may do these things as well as the noted 
healers, with a little practice. 



Not only is it possible for one person to treat 
another by Pranic Force, but one may also treat 
himself or herself with considerable effect, in 
the same way. This may seem strange at first 
thought, for the underlying principle of Pranic 
Healing seems to be -that the healer sends a 
supply of Pranic Force to the affected parts, 
supplying the deficiency of Prana in those 
parts. This is true, but when it is remembered 
that one may draw Prana from the Universal 
Supply, and then distribute the same to the 
parts, it will be seen that one may treat himself 
by this method. In fact, it is claimed by some 
that the deficiency of Prana lies in the fact that 
it is not equally distributed, from some state of 
contraction or congestion, and that the real pro- 
cess of Pranic Healing copsists in an equaliza- 
tion, or distribution of the Prana throughout 
the system. At any rate everyone may benefit 



himself or herself by giving auto- or self -Pranic 

In order to give these treatments correctly, 
one shonld acquaint himself with the move- 
ments or forms of treatment mentioned in our 
previous chapters, relating to the treatment of 
others by the Pranic method, and should then 
endeavor to reproduce these movements upon 
themselves. Beginning, with the Pranic 
Breathing, the person should fill his nerve cen- 
ters full of fresh Prana, and then to proceed to 
redistribute it throughout his system in the way 
of a General Treatment, following up the same 
by a special treatment of the affected parts. 
It is wonderful how much good one may do him- 
self in this way, and how invigorated and strong 
he will feel after such a treatment. 

Of course, one cannot treat himself as "hand- 
ily" as he could treat another, for the reason 
that he cannot "handle" himself as well, but a 
little practice, and the exercise of a little ingen- 
uity in the application of the treatments, will do 

The manipulations, kneading, stroking, 
vibration treatment, and many of the other 
forms and degrees of treatment, may be suc- 
cessfully administered by one's self. We do 


: - . . 

'* not think it necessary to go into details of this 

treatment here, for this would be but a repeti- 
tion of the forms of treatment given in the pire- 
, f I vious chapters. All that we can say is that If 

you will acquaint yourself thoroughly with the 
1 1 ||| directions given in the said chapters, you will 

have at your command a mighty source of relief 
and cure, that you may be in danger of over- 
looking simply because of its " simplicity" and 
"plainess". We have known of many persons 
who have treated themselves successfully in this 
way, and we see no reason why anyone cannot 
do likewise. The best instruction that we can 
give you is to STAET IN AND DO IT, accord- 
ing to the directions already given. Do not 
neglect the breathing exercises, as that lies at 
the basis of the entire treatment. 

Now, this chapter is short, and many of you 
may not attach to it the importance that you 
would grant it if it were "padded out." But 
we assure you that if you read it carefully you 
will find that it contains a hint of a very valu- 
able and important truth, which hint, if taken, 
may lead to wonderful results. The plainest 
things are often the most valuable, but, alas! 
we neglect them because they are so plain and 
simple, and run after some other things, not 


half so good, simply because they seem more 
complex and wonderful. Do not make this mis- 
take, friends. 

The following exercises will be found most 
useful in Auto-Pranic Healing: 


Lying flat on the floor or bed, completely 
relaxed, with hands resting lightly over the 
Solar Plexus (over the pit of the stomach, 
where the ribs begin to separate), breathe 
rhythmically. After the rhythm is fully estab- 
lished will that each inhalation will draw in an 
increased supply of Prana or vital energy from 
the Universal supply, which will be taken up by 
the nervous system and stored in the Solar 
Plexus. At each exhalation will that the Prana 
or vital energy is being distributed all over the 
body, to every organ and part ; to every muscle, 
cell and atom ; to nerve, artery and vein ; from 
the top of your head to the soles of your feet; 
invigorating, strengthening and stimulating 
every nerve; recharging every nerve center; 
sending energy, force and strength all over the 
system. While exercising the will, try to form 
n mental picture of the inrushing Prana, com- 


ing in through the lungs and being taken up at 
once by the Solar Plexus, then with the exhaling 
effort, being sent to all parts of the system, 
down to the finger tips and down to the toes. 
It is not necessary to use the Will with an 
effort. Simply commanding that which you 
wish to produce and then making the mental pic- 
ture of it is all that is necessary. Calm command 
with the mental picture is far better than forci- 
ble willing, which only dissipates force need- 
lessly. The above exercise is most helpful and 
greatly refreshes and strengthens the nervous 
system and produces a restful feeling all over 
the body. It is especially beneficial in cases 
where one is tired or feels a lack of energy. 


Lying down or sitting erect, breathe rhythmi- 
cally, holding the thought that you are inhal- 
ing Prana. Then when you exhale, send the 
Prana to the painful part to re-establish the cir- 
culation and nerve current. Then inhale more 
Prana for tha purpose of driving out the pain- 
ful condition ; then exhale, holding the thought 
that you are driving out the pain. Alternate the 
two above mental commands, and with one ex- 


halation stimulate the part and with the next 
drive out the pain. Keep this up for seven 
breaths, then rest a while. Then try it 
again until relief comes, which will be be- 
fore long. Many pains will be found to be 
relieved before the seven breaths are finished. 
If the hand is placed over the painful part, you 
may get quicker results. Send the current of 
Prana down the arm and into the painful part. 


Lying down or sitting erect, breathe rhyth- 
mically, and with the exhalations direct the 
circulation to any part you wish, which may be 
suffering from imperfect circulation. This is 
effective in cases of cold feet or in cases of 
headache, the blood being sent downward in 
both cases, in the first case warming the feet, 
and in the latter, relieving the brain from too 
great pressure. In the case of headache, try 
the Pain Inhibiting first, then follow with send- 
ing the blood downward. You will often feel 
a warm feeling in the legs as the circulation 
moves downward. The circulation is largely 
under the control of the will and rhythmic 
breathing renders the task easier. 



Lying in a relaxed condition, breathe rhyth- 
mically, and command that a good supply of 
Prana be inhaled. With the exhalation, send 
the Prana to the affected part for the purpose 
of stimulating it. Vary this occasionally by 
exhaling, with the mental command that the 
diseased condition be forced out and disappear. 
Use the hands in this exercise, passing them 
down the body from the head to the affected 
part. In using the hands in healing yourself 
or others always hold the mental image that the 
Prana is flowing down the arm and through the 
finger tips into the body, thus reaching the af- 
fected part and healing it. Of course we can 
give ^only general directions in this book with- 
out taking up the several forms of disease in 
detail, but a little practice of the above exercise, 
varying it slightly to fit the conditions of the 
case, will produce wonderful results. Some 
Yogis follow the plan of placing both hands on 
the affected part, and then breathing rhythmic- 
ally, holding the toental image that they are 
fairly pumping Prana into the diseased organ 
and part, stimulating it and driving out dis- 
eased conditions, as pumping into a pail of 


dirty water will drive out the latter and fill the 
bucket with, fresh, water. This last plan is very 
effective if the mental image of the pump is 
clearly held, the inhalation representing the 
lifting of the pump handle and the exhalation 
the actual pumping. 


If you feel that your vital energy is at a low 
ebb, and that you need to store up a new supply 
quickly, the best plan is to place the feet close 
together (side by side, of course) and to lock 
the fingers of both hands in any way that seems 
the most comfortable. This closes the circuit, 
as it were, and prevents any escape of Prana 
through the extremities. Then breathe rhyth- 
mically a few times, and you will feel the effect 
of the recharging. 


The Yogis have found the following exercise 
most useful in stimulating the action of the 
brain for the purpose of producing clear think- 
ing and reasoning. It has a wonderful effect 
in clearing the brain and nervous system, and 
those engaged in mental work will find it most 



useful to them, both in the direction of enab- 
ling them to do better work and also as a means 
of refreshing the mind and clearing it after 
arduous mental labor. 

Sit in an erect posture, keeping the spinal 
column straight, and the eyes well to the front, 
letting the hands rest on the upper part of the 
legs. Breathe rhythmically, but instead of 
breathing through both nostrils as in the ordi- 
nary exercises, press the left nostril close with 
the thumb, and inhale through the right nostril. 
Then remove the thumb, and close the right nos- 
tril with the finger, and then exhale through the 
left nostril. Then, without changing the fingers, 
inhale through the left nostril, and changing fin- 
gers, exhale through the right. Then inhale 
through right and exhale through lef t,and so on, 
alternating nostrils as above mentioned, closing 
the unused nostril with the thumb or forefinger. 
This is one of the oldest forms of Yogi breath- 
ing, and is quite important and valuable, and 
is well worthy of acquirement. 


The Yogis have a favorite form of psychic 
breathing which they practice occasionally, to 


which has been given a Sanscrit term of which 
the above is a general equivalent. We have 
given it last, as it requires practice on the part 
of the student in the line of rhythmic breathing 
and mental imagery, which he has now ac- 
quired by means of the preceding exercises. 
The general principles of the Grand Breath 
may be summed up in the old Hindu saying: 
"Blessed is the Yogi who can breathe through 
his bones. " This exercise will fill the entire 
system with Prana, and the student will emerge 
from it with every bone, muscle, nerve, cell, 
tissue, organ and part energized and attuned 
by the Prana and the rhythm of the breath. It 
is a general housecleaning of the system, and 
he who practices it carefully will feel as if he 
had been given a new body, freshly created, 
from the crown of his head to the tips of his 
toes. We will let the exercise speak for itself. 

(1) Lie in a relaxed position, at perfect 

(2) Breathe rhythmically until the rhythm 
is perfectly established. 

(3) Then, inhaling and exhaling, form the 
mental image of the breath being drawn up 
through the bones of the legs, and then forced 
out through them; then through the bones of 



the arms; then through the top of the skull; 
then through the stomach; then through the 
reproductive region; then as if it were travel- 
ing upward and downward along the spinal 
column; and then as if the breath were being 
inhaled and exhaled through every pore of the 
skin, the whole body being filled with Prana and 

(4) Then (breathing rhythmically) send 
the current of Prana to the Seven Vital Centers, 
in turn, as follows, using the mental picture as 
in previous exercises: 

(a) To the forehead. 

(b) To the back of the head. 

(c) To the base of the brain. 

(d) To the Solar Plexus. 

(e) To the Sacral Region (lower part of the 

(f ) To the region of the navel. 

(g) To the reproductive region. 

Finish by sweeping the current of Prana, to 
and fro, from head to feet several times. 



Before passing on to the various forms of 
Mental Healing, proper, we must acquaint our- 
selves with a form of healing and a very effica- 
cious one too that comes in between Pranic 
Healing and Mental Healing. This form of 
healing is known by a number of names, but we 
have thought it well to give it the name 
"Thought-force Healing", which describes it 
very well, for it is an application of Thought 
and Prana. In our "Fourteen Lessons" we 
have shown you how Thought could color the 
Prana, and go forth as an almost living 
Energy. This "Thought-force," as it is called, 
may be employed as a means of Healing, and in 
fact we have known of a number of very able 
practitioners who preferred it to any other 
form, because of its simplicity and power. 

It may be used either as a separate system, 
or else in connection with one or more of the 

other systems mentioned in this book. In fact, 



the better PsycMc Healers use parts of all 
methods, adapting the same to meet the several 
requirements of their patients, giving prefer- 
ence to those forms which seemed "most 
natural" to the healer, and the patient. 

Thought-force healing is based upon the fact 
that the organs, parts, and even cells of the 
body have "mind" in them a fact known to 
all occultists, and which modern science fully 
recognizes. This "mind" in the cells, cell- 
groups, nerve centres, ganglia, etc., respond to 
a strong thought impression from outside, par- 
ticularly when the thought is heavily charged 
with Prana. The parts are thus reached di- 
rectly, rather than through the Instinctive 
mind, as is the case in Mental Healing, proper. 
When properly applied this form of Healing 
produces a wonderfully quick and direct effect, 
and therefore it is one of the simplest and best 
forms of general psychic treatment. The stu- 
dent is advised to acquaint himself thoroughly 
with it. 

The central theory of Thought-force healing 
is that the disease is a mental trouble not a 
trouble in the central mind, but in the "mind" 
in the parts. The theory of the cure is that the 
Thought-force overcomes the rebellious 


'mind" in the cells and parts, and forces it 
to resume normal action. 

In Thought-force healing, get all ideas of 
"matter" out of your mind. You are not using 
Mind against Matter, but Mind against Mind. 
The Will-Mind against the cell-mind. Do not 
forget this, for it underlies the whole system 
of treatment. The healer goes after the rebel- 
lious "mind" in the parts remember that. 
By producing, or rather re-establishing normal 
mental conditions in the parts, the diseased 
condition vanishes. 

The Healer directs his Thought-force to the 
"mind" in the part, and addresses it positively, 
either by uttering the actual words or by speak- 
ing them mentally. He thinks, or speaks, some- 
thing like this: "Now, MIND, you are be- 
having badly you are acting like a spoiled 
child you know better, and I expect you to do 
better. You must, and will do better, and act 
right. You must bring about normal and 
healthy conditions. You have charge of these 
organs, and I expect you to do the work that 
the Infinite Mind gave you to do properly. ' 5 
This and similar thoughts will give you the 
idea of the treatment. Point out to the "mind" 
of the part, just what you expect it to do. And 


you will be surprised (at first) at how readily 
the cell-mind obeys. The rebellious mind of the 
parts acts like a child who- is "pouty," "cross," 
or "out-of -sorts." It must be coaxed, scolded, 
led, or loved into right action, as the case seems 
to require the idea of Love, of course, being 
behind it all, just as in the case of the child. 
The cell-mind is essentially an undeveloped, 
child-like mind, and if you keep this idea in 
view, you will be able to apply the treatment to 
the best advantage. As you will see as we pro- 
ceed, the hands are used in this form of treat- 
ment, but principally for the purpose of "at- 
tracting the attention" of the mind in the cells 
and parts, just as we attract the attention of a 
man by tapping him on the shoulder, etc. 
Awaken the "attention" of the cell-mind, and 
you will find that your orders are listened to 

There is a great difference in the quality in 
the mind in the several organs, just as in the 
case of different children. For instance the 
heart is very intelligent, and responds readily 
to commands from the central mind. The liver, 
on the other hand, is a stupid, dense, mental 
organism, and needs to be "driven" like a 
mule, instead of lead like a lamb. You have 


seen children just like this carry this idea in 
your mind. Now yon have had the theory let 
ns go into the practice of Thought-force Heal- 


STOMACH TEOUBLES. The majority of 
diseases really originate in the Stomach, and 
the other troubles are really bnt resultants of 
the main trouble which is in the Stomach. Con- 
sequently, it is well to always begin the treat- 
ment with a Stomach treatment. Indigestion 
and mal-nutrition are at the bottom of nine- 
tenths of the various diseases. Remove the 
cause and the symptoms disappear. 

The method of treating the mind in the 
Stomach is as follows: Have the patient 
standing erect in front of you, or else lying 
down on his back. Then give him several quick 
(but gentle) taps or pats of the hand over the 
Stomach, saying "Mind, wake up!" Then 
hold the palm of the right hand over the Stom- 
aeh, saying to the latter: "Now Stomach- 
mind, I want you to wake up, and attend to this 
organ properly. You have not been doing 
right. You have been neglecting your work. 
I want you to begin functioning properly, and 


making the organ strong, healthy, and active. 
I want it to do its work properly, and you must 
see that it does so. You must see that it digests 
the food properly, and nourishes the whole 
body. You must relieve the congestion and 
inactivity, and see that the whole organ acts 
with life and energy, and does its work well." 
You need not repeat these exact words, and 
you may add or vary the same. The main 
thing is to tell the Stomach-mind just what you 
expect it to do, and what you look to it to bring 
about. You will be surprised at the intelligence 
displayed by the mind addressed, and how 
quickly it begins to act upon your instructions. 

Give stomach treatments daily. The treat- 
ment should last about five to ten minutes. It 
usually takes from one to four weeks to get 
final results in cases of Dyspepsia, the differ- 
ence depending upon the length of standing of 
the trouble, and the mental attitude of the 
patient, that is whether he works with you or 
against you. 

LIVEE TEOUBLES. Treat the Liver in a 
similar manner to that given to the Stomach. 
The Liver, however, being a dull, stupid organ, 
must be spoken to sharply and positively- 
think of a stubborn donkey, and you have the 


idea. Tlie liver cannot be coaxed it must be 
driven like a mule. "When we speak of tlie 
Liver, we mean the "Mind" of the Liver, of 
course. Give the Liver instructions to function 
properly ; to secrete the proper amount of bile, 
and no more ; to let the bile flow freely and per- 
form its work, etc. 

CONSTIPATION. Treat Constipation, by 
first treating the Liver, as above directed. 
Then pass the hand over the bowels, saying 
" Bowel-mind, wake up attend to your duties 
move naturally and easily, as you know you 
should do." Constipation is sometimes ren- 
dered stubborn by a tendency to contraction 
on the part of the anus (the posterior outer 
opening of the colon or large bowel, through 
which the excrement passes when one has "a 
movement", or "passage"). In such cases, 
place the hand over the part (outside of the 
clothing will answer) pressing the part a little 
to attract its attention, and saying to it "relax, 
relax you are causing trouble. Kelax, and 
allow the movements to pass freely and natur- 

DIAEBHEA. Diarrhea is treated similarly 
to Constipation, the same organs being treated, 
the directions being reversed, of course. The 



Bowel is told to "slow down", and the Liver is 
told to behave itself. 

KIDNEYS. The Kidneys are treated in a 
similar manner to the Liver. Tap them smartly 
with the fingers, several times, and then tell 
* them to do their work properly, and naturally. 
In cases where the patient urinates too freely, 
instruct the kidneys and bladder to "slow 
down' 5 , and endeavor to reduce the urination 
gradually. If the patient is in the habit of get- 
ting up three times during the night, bring him 
down to two times, then to one time, and then to 
no urination at all between bedtime and morn- 
ing. Treat daily, for from five to ten minutes. 
Continue treatments for a month in treatment 
for excessive urination, it is well to add upward 
passes along the region, holding the mental 
picture of pushing back the flow. These up- 
ward passes are also good to use in case of 
Diarrhea in addition to the regular treatment. 

EHEUMATISM. Eheumatism is treated in 
two ways, combined. 'The first treatment is 
I given to the Kidneys, the Kidney-mind being in- 
structed to eliminate the impurities and uric 
acid, and discharge it from the system. The 
failure to do this is the main cause of Eheuma- 
tism, and it follows that a correction of the or- 


iginal touble will bring about good results, and 
prevent a recurrence of the trouble. At tlie 
same time, tlie parts affected should be manip- 
ulated, and at tlie same time addressed and told 
to throw off and get rid of the uric acid, and to 
relax and allow contraction to be thrown off. 
Treat the stomach also, for much of the original 
trouble comes from mal-nutrition, and imper- 
fect digestion. 

HEART TROUBLES. The heart is the most 
intelligent of the organs that is it has a higher 
grade of "mind" in it, than any organ (the 
brain excepted, of course). This Heart-mind 
will respond readily to loving instructions, and 
is most gentle and kind. In case the heart is pal- 
pitating or beating irregularly, place the hand 
gently over the part, and say kindly, "Heart- 
mind, quiet down quiet, quiet, quiet, act reg- 
ularly, and quietly steady, steady, steady," 
etc. You will find that the palpitation will grad- 
ually quiet down and the heart's action will be- 
come steady and regular. - 

THE NERVES. Nervous troubles may be 
treated in this way. Commence with treating 
the Stomach, and Liver, and getting them to 
function properly. Then treat the nerves along 
the spinal column, giving them the appropiate 



instructions, to snit the requirements of the 

complished by making long sweeping passes 
from tlie head to the feet (see Pranic Healing, 
for direction) at the same time saying to the 
6 i mind ' ? of the arteries and veins : * flow freely, 
and equally steadily and constantly flow, cir- 
culate, flow." 

It is well to give this treatment for Equalizing 
the Circulation, in nearly every form of treat- 
ment, for by doing so you will help to re-estab- 
lish normal conditions, and promote the return 
of healthy action. 

HEADACHES, are treated by first treating 
the Stomach, and then Equalizing the Circula- 
tion, and then giving local treatments to the 
Head, saying to the "mind" of the parts: 
" quiet down, now, easy, easy, easy, rest, rest, 
rest," Itc. 

FEMALE TROUBLES. These complaints 
are treated by first restoring proper conditions 
of the Stomach, so that the patient may be prop- 
'erly nourished, and may thus obtain ^aergy and 
strength to send to the affected fteirts. This 
must not be overlooked. Local treatment is ad- 
ministered as in cases of Diarrhea, bring up 


the hands in front of the lower part of the ab- 
domen, and giving the command to the "mind* ' : 
' i Strength, right action, health, ' ' etc. In case of 
profuse flow, add the words : ' ' Slow down, cease 
flooding," etc. In the case of falling of the 
womb, etc., the command: "Firm, firm, now, 
firm," etc., will be found to have a wonderfully 
strengthening effect. 

OTHEE COMPLAINTS. It is not necessary 
to run over the list of so-called Diseases, which 
are after all nothing but different cases of im- 
perfect " mind action." The treatment is similar 
in each case as you will have seen. Give the same 
general treatment, and then give your mental 
commands in words suited to the case. That is, 
tell the mind of the part what it must do. Talk 
to it just as you would to a child that was not 
doing what it should. Eeason with it, and lead 
or drive it along, just as seems best. Use judg- 
ment and a little thought, and you will find that 
you will soon get the " knack" of giving just 
the right commands. 

But, above everything else, remember that 
you are tlfeing to the MIND of the part, not to 
dead matted There is no dead matter about a 
live body mind is in every part and cell. It is 


mind talking to mind, remember this, for there- 
in lies tlie secret of this form of treatment. 

Bemember, also, that the majority of diseases 
arise from Stomach troubles and imperfect cir- 
culation. Restore the Stomach to normal ac- 
tion and the Circulation to equalize activity and 
functioning, and you have removed the cause 
of the trouble. Do not forget this for it is most 

Talk to the mind as you would to a person 
a child, and say to it just what you think will 
best affect it. A little practice will render you 
very expert in this, and you will soon begin to 
feel " quite well acquainted with the different 
forms of mind in the parts, and moreover they 
will soon begin to recognize that you know them, 
just as a horse recognizes men who are used to 
managing horses, although they may never have 
seen that particular man before. Dogs are the 
same way, as one will see if he will think a little 
bit. This form of treatment may be used on 
animals as well as on people, and we have heard 
of many remarkable cures in this way. 

Now, remember, please, that the cell-mind, or 

part-mind does not understand the " words " 

| you say they have no such knowledge. But 

j they do understand the thought that lies back of 


the words, and will respond thereto. The words 
only serve to help yon to form your fhoughi 
dearly. Words are "bnt symbols of thoughts 
there is one or more thonghts back of every 
word. Do yon see now? A German may give 
the treatment to an Englishman, who does not 
understand a single word nsed. Bnt the cell- 
mind does understand the thonght back of the 
word, no matter what language is spoken. Is 
not this wonderful? And yet, so simple, when 
the key is had. It is the thonght, not the word. 
And, yet the spoken word helps the mind to 
form the thought. We think in words, remem- 
ber. We even dream in words. 

Now, do not let this simple form of treatment 
escape your attention. It is one of the best, for 
it combines the qualities of several others in it. 
It is so simple, and easily understood, and eas- 
ily applied. Do not fail to try it. 


This treatment may be administered to one's 
self, with the best possible effect. The Central 
Mind will give the command to the cell-mind or 
part-mind, just as in the case of treating an- 
other person. The methods used are practically 
the same s as those above given. In fact, one 



may get a good idea of tlie treatments by " try- 
ing them on himself. " 

It would be possible to write an entire book 
upon this subject of Auto-healing, by Thought- 
force, but it would be merely a " padding out" 
of what has been given you in this chapter. Our 
idea, in this book, is to give you the best infor- 
mation in the shortest time, and smallest space. 
Each chapter gives you information that is 
worth many times the price of the book, and for 
which some who have acquired a knowledge of 
it are charging "tuition fees," ranging from 
five dollars upward. Many "courses" on the 
market contain no more information than is 
given in some of these chapters. "We say this 
not in a spirit of self-praise, but merely that 
you may understand that you are getting "the 
thing in a nutshell. J ' 



Suggestive Healing is based upon the effect 
of Mental Influence upon tlie Instinctive Mind. 
It holds that just as the adverse suggestion of 
another, or of one 's self, may produce abnormal 
conditions of the body ? through the Instinctive 
Mind, so may the good suggestions of another, 
or one's self restore normal conditions. 

The effect of the mental states upon the body 
is well known to those who have examined into 
the matter, as well among physical scientists as 
among occultists. We cite or quote a few in- 
stances here, in order to call your attention to 
the facts underlying Suggestive Healing. 

Prof. James, the eminent psychologist, has 
said: "The fact is that there is no sort of con- 
sciousness whatever, be it sensation, feeling or 
idea, which does not directly and of itself tend 
to discharge into some motor effect. The motor 
effect need not always be an outer stroke of be- 
havior. It may be only an alteration of the 



heartbeats or breathing, or a modification in the 
distribution of the blood, such as blnshing or 
turning pale; or what not. But in any case, 
it is there in some shape when any conscious- 
ness is there; and a belief as fundamental as 
any in modern psychology, is the belief at last 
attained, that conscious processes of any sort, 
conscious processes merely as such, must pass 
over into motion open or concealed." 

Bain says: "There have occurred many in- 
stances of death, or mental derangement, from 
a shock of grief, pain, or calamity; this is in 
accordance with the general law/' 

Darwin says: "In protracted grief the circu- 
lation becomes languid ; the face pale ; the mus- 
cles flaccid ; the eyelids droop ; the head hangs 
on the contracted chest; the lips, cheeks, and 
lower jaw all sink downward from their own 
weight. The whole expression of a man in good 
spirits is exactly opposite of the one suffering 
from sorrow. " 

Olston says : "If the general law of the body 
be that of cheer, hope, joy, love, and desire for 
health and happiness give growth to tissue, 
strong and normal action to the organs of the 
body, and thereby health in general ; while fear, 
melancholy, malice, hatred, dejection, loss of 


confidence and all other morbid states of mind 
tend to the lassitude of the functions and the de- 
pletion of the organs I feel that too much en- 
thusiasm cannot be raised in the reader's mind 
npon these all important facts." 

Flammarion Bays : " An idea, an impression, 
a mental commotion, while entirely internal, can 
produce in another direction physiological ef- 
fects more or less intense, and is even capable 
of causing death. Examples are not wanting 
of persons dying suddenly in consequence of 
emotion. The power which imagination is cap- 
able of exercising over life has long been estab- 
lished. The experiment performed in the last 
century of a man condemned to death, who was 
made the subject of a study by medical men, is 
well known. The subject of the experiment was 
fastened securely to a table with strong straps, 
his eyes were bandaged, and he was then told 
that he was to be bled from the neck until every 
drop of his blood had been drained. After this 
an insignificant puncture was made in his "skin 
with the point of a needle, and a syphon ar- 
ranged near his head in such a manner as to 
allow a stream of water to flow over his neck 
and fall with a slight sound to a basin placed on 
the floor. At the end of six minutes the con- 


demned man, believing that he had lost at least 
seven or eight quarts of blood, died in terror." 
Maudsley says: "Emotion may undoubtedly 
favor, hinder, or pervert nutrition, and increase, 
lessen, or alter a secretion ; in doing which there 
is reason to think that it acts, not only by dilat- 
ing or contracting the vessels through the vaso- 
motor system, as we witness in the blush of 
shame and the pallor of fear, but also directly 
on the organic elements of the parts through the 
nerves, which, as the latest researches seem to 
show, end in them sometimes by continuity of 
substance. To me it seems not unreasonable to 
suppose that the mind may stamp its tone, if not 
its very features, on the individual elements of 
the body, inspiring them, with hope and energy, 
or inflicting them with despair and feebleness." 

Darwin has told of the effect of grief upon the 
physical functioning, particularly upon the cir- 
culation. Homesickness is mentioned as apt to 
derange the proper functioning of the body. 
Good news will promote digestion; bad news 
will retard it. A disgusting sight will cause 

Sir Samuel Baker says: "Any severe grief 
or anger is almost certain to be succeeded by 
fever in certain parts of Africa." 


Sir B. W. Richardson says: "Diabetes from 
sudden mental shock is a true, pure type of a 
physical malady of mental origin. ". 

Sir George Paget says: "In many cases I 
have seen reasons for believing that cancer has 
its origin in prolonged anxiety. " 

Murchison says : "I have been surprised how 
often patients with primary cancer of the liver 
have traced the cause of this illness to pro- 
tracted grief or anxiety. The cases have been 
far too numerous to be accounted for as mere 
coincidences. ' ' 

Numerous medical authorities report that 
cases of cancer especially of uterine cancer or 
cancer of the breast have their origin in mental 
anxiety. And other report cases of jaundice 
arising from the same cause. Other attribute 
anaemia to mental shock and worry. 

Sir B. W. Eichardson says: " Eruptions on 
the skin will follow excessive mental strain. In 
all of these and in cancer epilepsy and mania 
from mental causes there is a predisposition. It 
is remarkable how little the question of physical 
disease from mental influences has been 
studied. " 

Prof. Elmer Gates says: "My experiments 
show that irascible malevolent and depressing 



emotions generate in the system injurious com- 
pounds some of which, are extremely poisonous ; 
also that agreeahle happy emotions generate 
chemical compounds of nutritious value, which 
stimulate the cells to manufacture energy." 

Prof. 'Tuke, in his book, "The Influence of the 
Mind upon the Body," cites numerous cases of 
disease caused by fear, worry or fright, the 
principal ones being as follows : insanity, idiocy, 
paralysis of various muscles and organs, pro- 
fuse perspiration, cholerine, jaundice, turning 
the hair grey, baldness, decay of the teeth, ner- 
vous shock followed by fatal anaemia, uterine 
troubles, skin diseases, erysipelas, eczema, etc. 
The same authority remarks upon the effect of 
fear in the spread of diseases, particularly con- 
tagious diseases. Cholera epidemics are be- 
lieved to have been largely due to the fear of 
the people in former times. 

Prof. Mosso claims that fear causes St. Vitus' 
dance, scurvy, epilepsy, etc. 

Many writers have gone so far as to claim 
that Fear, in some form or degree was at the 
bottom of all physical complaints or diseases, 
directly or indirectly, and making allowance for 
over-claim, it looks as if there was much truth in 
the statement. 


In view of the preceding, it would appear tliat 
any method of relieving or driving away Fear, 
would have a great effect in the curing of dis- 
ease. And such is the case. Nearly all forms 
of Psychic Healing create a new mental atmos- 
phere and condition in the patient. Fear is re- 
placed by Confidence, Courage, Fearlessness, 
Hope, and the physical results follow. The 
axiom of Suggestive Therapeutics is "Thought 
takes form in Action/' and "As a Man think- 
eth in his heart, so is he. ' ' 

But not only may the entire system be bene- 
fited by general suggestion, but particular or- 
gans may be strengthened, and caused to again 
function properly, by well directed Suggestions. 
The Instinctive Mind takes up the suggestions 
passed on to it, and they " form in action. " 
The very cells of the body respond to Suggestion 
through the Instinctive Mind. And every part, 
organ, nerve, and cell may be strengthened and 
stimulated into proper action in this way. 

The practice of Suggestive Therapeutics has 
proven quite popular among physicians of late 
years, and is destined under one form or an- 
other to rapidly increase in popular favor in the 
future. Many physicians give what are called 
"masked suggestions, ?? by which is meant Sug- 



gestions given in connection with some material 
remedy, the patient being told positively that 
the drag or treatment will do "thus and so," 
and the suggestion being repeated in different 
forms, until the mind of the patient confidently 
expects the stated results, and the "Thought 
takes form in action. ? ' No matter how the Sug- 
gestion is given it is still Suggestion. 

In the succeeding chapters we shall give spe- 
cial directions regarding this form of treatment, 
which will give one a better working knowledge 
than a bookf ull of mere general remarks. Study 
them carefully. 



In our last chapter we showed how the Body 
might be affected by Mental States how the 
Mind affected the physical being, through the 
medium of the Instinctive Mind. And, we have 
called your attention to the fact that just as the 
physical condition might be, adversely affected 
by mental conditions, so might it be favorably 
affected in the same way. Health is contagious 
as well as Disease, and "As a man thinketh in 
his heart, so is he," applies as well to Eight- 
thinking as to Wrong-thinking. And upon this 
theory or fact, is based the practice of Sugges- 
tive Therapeutics. 

The task before the practitioner of Sugges- 
tive Therapeutics is that of restoring normal 
mental conditions to those who have dropped 
into the habit of abnormal thinking about their 
bodies ; and also to bring about normal condi- 
tions by means of the influence of the mind over 
the cells and parts composing the body. As we 



have stated, the principal difference between 
the practice of Mental Healing, and Suggestive 
Therapeutics consists in the manner of apply- 
' ing the treatment. In Mental Healing, there is 
little or no verbal suggestions, the healing work 
| if I being done along the lines of Thought-transfer- 

|l ence or Telepathy. But in Suggestive Ther- 

apeutics, the treatment is given to the mind of 
the patient by means of verbal suggestions or 
words of the healer. Of course, even in Sugges- 
tive treatment the Thought of the healer oper- 
ates directly upon the mind of the patient, along 
the lines of Mental Healing, as well as by means 
of the verbal suggestion. The average Sugges- 
tionist will not admit this fact, but it is true 
nevertheless, and in fact it has very much to do 
with the cure. The verbal suggestion is often 
necessary in order to make the deep impression 
upon the minds of some patients, but the healing 
mental force goes along with the suggestions, 
whether or not the healer is conscious of it. The 
fact that there is a great difference in the work 
of several suggestionists, in spite of the fact 
that they are all following the same method and 
even using the same words, will go toward prov- 
ing this idea. 
Now, right here at the beginning, in order 


that there may be no misunderstanding, let us 
say that Suggestive Therapeutics, pure and 
simple, has no connection with Hypnotic Sug- 
gestion or Hypnotism. Of course, there are sug- 
gestionists who combine the two, but there is no 
use in it, and much to be urged against it. Hyp- 
notism plays no real part in the practice of Sug- 
gestive Therapeutics. Hypnotists have found 
that when they obtained the hypnotic condition, 
they could suggest Health to their patients with 
effect, and they naturally supposed that hyp- 
nosis was a necessary precedent to the treat- 
ment and cure. But investigators have proven 
that the suggestions are just as effective when 
given to the patient when he is wide awake and 
conscious, and when there is no attempt to pro- 
duce a condition of hypnosis. We urge upon 
our readers to divorce the idea of Hypnosis 
from that of Suggestive Therapeutics, in their 
minds. There is no real connection between 
them, and there are many, reasons why they 
should not be confounded with each other. 

And, now that we have formed an idea of 
what Suggestive Therapeutics may do, and 
what it is, let us turn our attention to the meth- 
ods of applying the treatment. 

Receptivity of the Patient. The best results 



in giving Suggestive treatments, are obtained 
when the patient is Induced to manifest a recep- 
tive attitude of condition of mind. Just as when 
one wishes to talk earnestly to another about 
some matter of importance, he seeks to have his 
hearer in a quiet, thoughtful mood, rather than 
in the midst of worries^ perplexities, business 
cares, etc., when his attention is diverted away 
from the subject under discussion just so 
should the healer endeavor to have his patient 
maintain a calm, relaxed, peaceful frame of 
mind during the treatment. 

Attention. The patient should be induced to 
give the healer his entire attention, as the meas- 
ure of the effect of the treatment depends large- 
ly upon the degree of attention given, and ob- 
tained. Consequently, it is well to get the pa- 
tient quieted down, before beginning the actual 
treatment. The healer may talk to him in a 
quiet low tone of voice, bidding the patient relax 
every muscle and take the tension from every 
nerve. He should adapt the conversation to the 
individual requirements of the patient, speaking 
only of those things calculated to promote quiet- 
ness and calmness of mind, and to carefully 
avoid subjects likely to arouse antagonism and 
argument. Remember, you are not there to con- 


vert the patient to any particular belief of yours 
yon are to cur e him. Let yonr manner and 
conversation be Soothing and Quieting. 

Voice. The Healer should pay much atten- 
tion to cultivating a good " Suggestive Voice." 
It is difficult to describe just what is meant by 
this term, but a few words of explanation may 
be of value. We do not mean. that the Healer 
should endeavor to become a skilled elocutionist, 
but we do mean that he should be able to throw 
feeling and earnestness into his tone. He should 
endeavor to have his Thought and Desire so per- 
meate his tone that the vibrations may be felt by 
the patient. His tone should be Vibrant and 
Strong not necessarily loud, but possessed of 
that peculiar quality that we call Strength. The 
words should fairly vibrate, and penetrate into 
the mind of the patient. A mental state of for- 
getting one's self, and concentrating the whole 
mind on the meaning of the words used will pro- 
duce the result practice, of course, improving 
the gift and faculty. The tone should be "/- 

The following exercises will aid the Sugges- 

Imagine yourself as treating a patient by 
Suggestion. Imagine the patient as sitting in 


a chair in front of you, or else, reclining on a 
couch with yon standing or sitting by his side. 
Then give him the suggestions applicable to his 
case, telling him just what result to expect to 
accomplish, and telling him firmly and positive- 
ly that the result "WILL be accomplished. Pick 
out the key-words of the suggestion that is the 
strong, vibrant words that you wish to stand out 
in his mind during and after the treatment, and 
practice repeating them until you feel that they 
are vibrant and intense, with the real meaning 
and intent. 

Take the word "STRONG-," for instance 
for it is a word that should be used frequently 
in suggestive treatment. Repeat the word sev- 
eral times, increasing the intensity and earnest- 
ness at each repetition, thus : "Strong; Strong; 
STRONG; STRONG. Practice until yon can 
fairly feel the vibration of the word throughout 
your entire being until the word actually ob- 
jectifies the Thought behind it. Then take the 
word "WELL," and practice upon it in the 
same way. You must not repeat the words like 
a phonoghaph, or parrot, but must endeavor to 
FEEL what you are saying. 

Practice this frequently, and you will begin to 
find that you will acquire -a Vibrant Suggestive 


tone, that will make your words ring with inten- 
sity, and cause them to be felt by the patient. 
Let the two words, Earnestness and Intensity 
be ever before you in acquiring the Suggestive 

The Eye. The Suggestionist should cultivate 
a firm, earnest gaze of the eye. Not a stare, but 
a firm powerful gaze. This may be acquired 
by gradual practice and thought. A person al- 
ways gazes earnestly at a thing that holds his 
attention, so if you will train yourself to look 
with interest and attention, you will find that 
the proper gaze will come to you without any 
further special attention. We advise the culti- 
vation of this gaze, not with the idea of any 
hypnotic influence, or anything of that source, 
but with the idea of concentrating the thought, 
and holding the attention of the patient. Be- 
sides this, it is calculated to create confidence in 
the mind of the patient who feels more or less 
uncertain and who lacks confidence. And with- 
out confidence on the part of the patient, heal- 
t ing by any method or system is rendered more 
j difficult, for in such cases the patient pulls 
I against the healer instead of with him. 

The Mental Attitude of the Healer. The Sug- 
gestive Healer should cultivate a Mental Atti- 



tude of Earnestness. He should not be a trifler. 
He should have the best interests of the patient 
at heart, and in so doing his own best interests 
will be served. 

He should act with a purpose, and not scatter 
his efforts and life in petty non-essentials. -We 
do not mean to indicate that the healer should 
follow a life of all work and no play quite the 
contrary, for we believe that Work, Play and 
Best, are equal necessities to the normal man. 
We do mean, however, that he should see his 
purpose, and move accordingly. 

He should be Concentrated in his work. A 

wandering attention and lack of concentration 

is fatal to good suggestive work. Not only do 

the suggestions fail to have the proper effect, 

but the patient subtly feels that something is 

; lacking, and he does not receive the proper vi- 

i brations. Use the Will and hold the Mind down 

to its work. 

He should have confidence in himself, and if 
this be lacking he should build up that confi- 
dence by a practice of Auto-suggestion or affirm- 
ation. For unless one have confidence in him- 
self, he cannot expect others to have it. Confi- 
dence is contagious, and so is lack of it. Bemem- 
ber that. 


Position of the Patient. The patient should 
be placed in an easy, comfortable position. A 
reclining, or Morris chair, or a conch, is the best 
thing to* use in bringing about the easy condition 
of physical comfort. The patient should be 
taught to relax his muscles, the best way to 
teach same being to ask the patient to alow his 
hand to be "limp," and then raising it, the heal- 
er should alow it to drop of its own weight to 
the chair, telling the patient to allow an equally 
relaxed condition to prevail all over the body. 
Use the suggestion: "Now make yourself per- 
fectly comfortable easy, easy, easy easy and 
comfortable easy and comfortable," the sug- 
gestion acting not only to cause the physical 
ease and relaxation, but also the mental relax- 
ation and withdrawal of tension from the nerves. 
The healer should either sit beside the patient 
on a low stool, or else stand by his side, or back 
of him. Use your own intuition in these mat- 
ters, as there are no invariable rules necessary 
to be observed. 

', Repetition. One of the axioms of Suggestive 
'Therapeutics is that "Suggestions gain in- 
1 creased force by repetition." A constant repeti- 
tion of the suggestions fastens it-firmly upon the 
mind of the patient, therefore the healer should 


repeat the key-word of the suggestion again and 
again not so as t become monotonous but in 
a different arrangement of words, remembering 
to bring the key-word, or principal suggestion 
into each new arrangement. Eemember that 
planting a suggestion is like attacking a fort. 
It must be attacked from all sides, and so a rep- 
etition of the suggestion in different forms is 
important. In repeating the suggestion, let the 
key-word ring out strong and vibrant. 

Surroundings. The treatment should be 
given, so far as is possible, amidst surroundings 
that do not tend to distract the patients atten- 
tion from the suggestions. Endeavor to shut 
out all outside noises and sights, so that the 
sense of hearing of the patient may be f ocussed 
and concentrated upon: the suggestions that are 
being given him or her. Pull down the blinds 
of the room, so as to produce a state of semi- 
darkness or dusk. These things have a great 
psychological importance. 

Picturing the Expected Condition. In giving 
the suggestions, it* is important to picture in the 
mind of the patient, the desired condition that 
is the condition that you wish to bring about. 
Lead him up to it by degrees, picturing each, 
process of the expected cure, and winding up 



with a mental picture of Mm restored to health. 
In the General Treatment given a little later on, 
you will see just what we mean. We mention it 
here that you may understand why the picture 
is given. Thought takes form in action, and the 
mind of the patient closely following the pic- 
ture, in treatment after treatment, unconscious- 
ly causes the physical to manifest the suggested 

General Remarks. There is no special magic 
in the words uttered by the suggestionist, and 
the whole virtue of the suggestive treatment lies 
in the Thought behind the words. To the de- 
gree that this thought is taken and absorbed by 
the patient, is the degree of the success of the 
treatment. Therefore it follows that the degree 
of success lies in the degree of Energy and Ear- 
nestness that the healer puts into Ms thought, 
and the degree of Earnestness and Energy 
whereby the thought is conveyed by the words 
and otherwise from healer to patient. Of 
course there is a constant mental or telepatMc 
transmission of the Thought, but the effect is 
heightened by the strong suggestive words of 
the healer, and the combination of the two is a 
powerful one. 
The patient's mind should be constantly di- 



rected to the conditions expected and Jioped to 
be realized, and therefore this 


Never make any reference to the diseased 
condition during your suggestions, but always 
speak of the condition as you wish it to be. Lead 
the mind away from the present condition, and 
place it upon the expected condition. You there- 
by place an ideal in the mind of the patient, 
which he will, unconsciously, endeavor to live 
up to. 

Do not neglect to observe the above rule, for 
it is most important. Make no negative sugges- 
tions or " denials," but always make positive 
suggestions or "affirmations." For instance, 
do not suggest: "You are not weak, etc.", but 
on wk contrary suggest, repeatedly, "You are 
Strong." Do you see the difference? The rea- 
son lies in the fact that by repeating the word of 
the thing you would deny, you really affirm its 
existence, and direct the mind of the patient to 



In giving Suggestive treatments, the healer 
should always carry in his mind a mental pic- 
ture of the conditions that he wishes to bring 
abont. This mental picture will enable him to 
give the proper suggestions easily, and instinc- 
tively, besides giving the patient of the effect of 
the projected thought, according to the lines of 
Thought-transf errence, which last phase of the 
subject will be touched upon in the 'chapters 
treating upon Mental Healing. 

The healer should acquaint himself wrBf%he 

A ,^j 

conditions which he wishes to bring about (and 
which will be described in this chapter) and 
then proceed to suggest closely upon those 

It is always well to begin the first treatment 
by a little conversation to the patient concern- 
ing the power of the mind over the body, and the 
wonderful effect that mental suggestions have 
over the affected parts. Be careful and do not 



get into theory or complicated details, for re- 
member that the patient has not advanced as 
far in the subject as have you, and theory and 
details will only confuse him. Stick to the ' i ef- 
fects" to be produced, and content yourself 
with speaking of the power of mind over the 
bodily organs, etc., without launching long 
theories of the various planes of mind, etc. Let 
the patient know what you expect to do, and ac- 
complish, and so far as possible get him to co- 
operate with you by forming a mental picture 
as you suggest to him. 

You will notice that in the general treatment 
that we give here, we have, included suggestions 
that give the patient an additional idea of the 
power of the mind. It ifc> well to do this occa- 
sionally, in order to keep up the interest in the 
treatment, which is highly important, for the 
degree of interest is often the degree of recep- 
tivity to the treatment. 

In giving treatment, do not strive to repeat 
the exact words of our general treatments get 
the idea and give it in your own words. Your 
own words will mean more to you, and you will 
be able to enter into the spirit of the thing bet- 
ter than by merely repeating the words of 


The following is a fair General Treatment: 


After getting the patient to relax and place 
himself in a quiet/ easy, restful position, say to 

"Now, Mr. X (or Mrs. X, as the case may be) 
you are resting easy, quiet and composed. Your 
body is at rest every muscle is relaxed every 
nerve is at rest. You are feeling quiet, calm, 
and restful, all over, from head to foot, from 
head to foot. Quiet, restful, and easy. Your 
mind is calm and composed, and you will let my 
healing suggestions sink deep, deep, down in 
your sub-conscious mind, that they may mani- 
fest health and strength for you. Like a seed 
that is planted in good soil, they will grow and 
bear good fruit of health, and strength for 

"I shall begin by strengthening your stomach 
and organs of nutrition, for from those organs 
you obtain the nourishment which will build 
you up, and give you new strength. I will cause 
your stomach to digest the proper amount of 
food, and then assimilate it, and convert it into 
nourishment that will be carried to all parts of 
your body, building up and strengthening cells, 


parts and organs. You need perfect nourish- 
ment, and I am going to cause your organs of 
nutrition to give it to you. 

"Your stomach is strong, strong, strong 
strong and able and willing and ready to do 
good work for you, and to digest the food 
needed for your nourishment. It will begin to- 
day right now to manifest strength and 
power, so that it will digest your food and prop- 
erly nourish you. You must get the proper 
nourishment in order to be well, and therefore 
we begin right here at the stomach. Your stom- 
ach is strong, strong, strong and well, and ready 
to begin its work. You will begin to feel this 
increase of strength in the stomach you are 
beginning to feel it now, and you will find that 
day by day it. will become stronger and stronger 
and will do its work better and better each day. 
Your stomach and organs of nutrition are ready 
to do their work properly, and will begin to send 
nourishment to all parts of the body and that 
is what you need that is what you need. I can 
send impulses to those tired organs, and giving 
them new strength and health and power, and 
you will be conscious of the improvement at 
once. Remember, now, nourishment, nourish- 
ment, nourishment that is what we are after 


for you, and that is what we will get right now 
right from the beginning. 

"And I expect yon to co-operate with me and 
try to think bright, happy and cheerful thoughts 
all the time, all the time. Bright, cheerful and 
happy thoughts will drive away the diseased 
conditions will drive them away, I say. Think 
bright, cheerful and happy thoughts, and you 
will find a decided improvement in your mental 
and physical states. Remember, now, bright, 
cheerful and happy commit the words to mem- 
ory and repeat them often. 

"Now, we are going to equalize your circula- 
tion. Next to nutrition, the circulation is the 
important thing. You will begin right now to 
manifest an equal and proper circulation all 
over your body, from head to foot from head 
to foot. The blood will course freely and easily 
through your entire body f rom head to foot 
carrying with it nourishment and strength to 
every part. It will return carrying with it the 
waste matter of the cells, and organs, and parts, 
which will be burnt up in the luUgs and expelled 
from the body, being replaced by the fresh good 
material in the blood. Now breathe deeply sev- 
eral times and burn up the waste diseased mat- 
ter that the blood is carrying back with it to be 


burnt up by the oxygen in the lungs which you 
have breathed into it. You are breathing in 
health and strength health and strength, I say, 
and you will feel better from now on. Practice 
deep breathing occasionally and think that you 
are drawing in health and strength and breath- 
ing out the old diseased conditions. For that is 
just what you are doing. Perfect circulation all 
over the body and proper breathing to assist 
., in the good work. 

{ "You must begin, also, to get rid of the 

waste products of the system by drinking the 
proper amount of water each day. You must 
I increase your supply of fluids. You must have 

| a glass of water near and you must occasionally 

I I take a sip or so from it, saying 'I am taking this 

I 1 >' / 

| i water to cleanse my system from impurities, 

| and to bring about new, normal and healthy 

s i conditions.' Do not neglect this for it is most 

jj 1 important. A plant needs water in order to be 

| healthy, and so do you. So do not neglect the 

I water. 

| "Your increased fluid supply will cause your 

1 . bowels to move regularly every day and thus 

I carry off the waste matter of the system. Your 

I bowels will begin tomorrow morning to move 

! " naturally and easily, and you will soon get into 


a regular habit. Ton must assist me in this 
work by holding the thought occasionally that 
your bowels will begin to move naturally. 

"Now we have begun the good work, and 
you must keep it up. You will begin to get 
nourishment from your food, by reason of the 
improvement in your organs* of nutrition. 
Every part of you is being strengthened, and 
day by day you will note an improvement. Your 
circulation will be equalized and your general 
system will be benefited thereby. You will 
breathe freely, and thus strengthen the body 
and also burn up the old waste materials. You 
will get rid of the old waste matter by taking 
additional fluids, as I have said, and your* 
bowels moving properly will rid your system of 
the poisonous debris of the system. You will 
be bright, cheerful and happy, strong and well. 

"You are stronger all over, from head to foot 
from head to foot and every organ, cell and 
part is functioning properly now, and health, 
and strength, and energy, and vigor are coming 
to you coming to you right now. 9 y 

Then give specific suggestions regarding the 
particular parts that seem to be giving the 
trouble the suggestions being modeled along 
the lines of what you want. Suggest that the 



pain will leave, and that normal conditions will 
begin to reassert themselves. 

Ton will find that the General Treatment 
given above will work a great improvement in 
those treated by it, irrespective of the local na- 
ture of their trouble. Their secret is that if you 
manage to restore proper and normal condi- 
tions of nutrition, assimilation and elimination, 
the rest takes care of itself. A man or woman 
with perfect digestion, assimilation and elimi- 
nation that is with proper nutrition and 
proper clearing away of the " Ashes of the Sys- 
tem," can not help being a well person. We 
urge you to carefully read our book "Hatha 
Yoga/' and acquaint yourselves with the im- 
portance of these things. You may "work in" 
the teachings of "Hatha Yoga" in your sug- 
gestions and the advice thus given will be of 
the greatest value and importance to the pa- 

Acquaint yourself with the rules of right liv- 
ing, as given in our book "Hatha Yoga/' and 
you will have the secret of health in your own 
hands. By suggesting these things to patients 
you will fix the ideas in their minds by sugges- 
tion, and change their habits of living from im- 
perfegt to perfect, so that when you get them 



well they will stay well. Suggestion along these 

lines will prove a God-send to the people you 

treat, if you, will but fix the idea firmly in your 

own mind, so that you may be able to pass it m 

on to them in the same way. 1 1 

You will find that imperfect nutrition and j| 

constipation are the principal things to be over- 
come, no matter what is the nature of the com- 
plaint. Explain this to your patient and tell 
him that by suggestion you will restore the nor- 
mal conditions, which you will be able to do. 

In cases of female troubles, such as imper- 
fect menstruation, etc., the above treatment will 
work wonders. Give the suggestions of regular 
menstruation, just as you gave the suggestion 
of normal action of the bowels the principle is 
the same. Tell the patient to look forward to 
the time for the regular menstrual period, with 
confidence, and let her fix her mind on the date 
some time ahead. In a month or so regular 
habits will be restored in many cases. 

It is not necessary for us to go into detail 
about the treatment of various complaints by 
suggestion. We have given you the master key 
and you can readily adapt the treatment to all 
kinds of troubles. Eemember always, however, 
to insist upon proper nutrition and elimination 



and equalized circulation with breathing, for 
these things constitute an universal panacea. 
Bead over the other forms of psychic healing 
mentioned in this book. You will get a little 
something from each of them. 



"As a man thinketh in Ms heart so is he," is 
an old saying the truth of which becomes more 
and more apparent to us each year. In the chap- 
ter in which we showed the effect of the mind on 
the body you will notice that the majority of 
the physical troubles brought about by thought- 
influence were brought about by the thought of 
the person themselves by self-suggestion, so 
to speak. A man's physical health is largely a 
matter of his self-suggestion. If he maintains 
a mental attitude of health, strength and fear- 
lessness, he manifests accordingly. And if he 
goes about with a mind filled with ideas and 
thoughts of a depressing nature his body will 
likewise respond. 

Fear is the great cause of disease. Fear acts 
as a poison upon the physical system, and its 
effects are manifest in many directions. Re- 
move fear and you have removed the cause of 




the trouble, and the symptoms will gradually 

But all this we have stated elsewhere and 
this book must be a book of practice, rather than 
of theory* The question is how may one treat 
himself, or herself, by self-suggestion. 

The answer is quite simple it is that the 
person may give himself just the suggestions 
that he would give a patient, following the ad- 
vice and instructions given in the last chapter. 
The "I" part of you may give suggestions to 
that part of the mind that runs the physical 
organism and manages the body from cell to 
organ. These suggestions will be taken and 
acted upon if given with sufficient earnestness. 
Just as people may make themselves sick by 
improper self-suggestions, so may they restore 
themselves to health by the proper suggestions 
given in the same manner. 

There is no mystery about this it is in ac- 
cordance with a well established psychological 

The best way for you to start in a course of 
self-suggestion for yourself, presuming that 
you need the same, is to read carefully our 
book "Hafha Toga/ 9 which contains practical 
instruction and information about " Eight Liv- 



ing." Then after having acquired tMs plan of 
right living start in to practice right thinking. 
Eight thinking consists in maintaining the 
proper mental attitude of cheerfulness and 
fearlessness. These two things are a battery of 

If you have imperfect health rest assured 
that it is caused by the violation of some natural 
law. You may discover what this violated 
natural law is by reference to "Hatha Yoga," 
and then it becomes your duty to correct the 

habit and restore natural functioning by self- 
suggestions ox right thinking. 

In nine cases out of ten you will find that the 
root of the trouble lies in improper nutrition 
and imperfect elimination. You don't believe 
this, you say ! Well, then, let us tell you your 
symptoms and see if they do not come out about 
right to fit your case 

First, you have a poor appetite and imper- 
fect digestion dyspepsia or indigestion. Then 
you are constipated, and if a woman yon have 
scanty and irregular menstruation. Then your 
hands and feet are cold, denoting imperfect cir- 
culation. Then your eyesight and hearing is 
affected you have ringing in the ears and 
cloudy vision. Your taste is affected your 


' '! 

smell is also poor and you are liable to have 
symptoms of catarrh. But your sense of feel- 
ing is not poor it is abnormally sensitive, and 
you are called "nervous." You do not get a 
good night's sleep and you feel used up all the 
time. Your skin is colorless and your cheeks 
pale. Your lips and finger nails lack the rosy 
color of health. And so on. 

Now does this not fit your case? Isn't it 
queer how we have diagnosed your complaint 
without having ever seen you, or known of you? 
But this is no miracle, we assure you we have 
merely recited the symptoms arising from what 
may be called a typical case of mal-nutrition 
and imperfect elimination. And the cause of 
these symptoms lies in the two things named. 
Then the removal of the cause lies in a correc- 
tion of bad habits of living and bad habits of 
thinking. And "Hafha Yoga" will give you 
the habits of right living, and self-suggestion 
will aid you in right thinking and the speedy 
removal of the trouble* 

Treat yourself According to the lines of the 
General Treatment given under the head of 
Suggestive Treatments in the last chapter. 
Make the treatments vigorous just as earnest 
as if you were treating somebody else instead of 


yourself. And you will get wonderful results. 

See yourself in your "mind's eye" as you 
wish, yourself to be. Then start in to think of 
yourself as being that, and then live as the 
healthy man or woman should do. Then talk up 
to yourself and tell your instinctive mind what 
you expect it to do for you and insist upon it 
taking hold of the physical body and building 
up new cells and tissue and discarding the old 
worn out and diseased material. And it will 
obey you like a well trained assistant or helper 
and you will begin to manifest health and 

There is no special mystery about this self- 
suggestion. It is merely your "I" telling your 
instinctive mind to get to work and attend to 
its affairs properly. And by right living you 
give the instinctive mind the material with 
which to work and the conditions conducive to 

We could fill page after page of this book 
with " Suggestions " and " Affirmations " for 
you to use in different complaints. But this is 
useless. You can make up your own sugges- 
tions and affirmations, which will answer just 
as well as would ours. Just speak up to the 
instinctive mind just as if it we^e another per- 



son who had charge of yonr body and tell it 
what you expect it to do. Do not hesitate about 
being in earnest about it put some life into 
your commands. Talk to it in earnest. Say 
to it "Here, you instinctive mind, I want you 
to get down to work and manage things better 
for me. I am tired of this old trouble and 1 
intend to get rid of it. I am eating nourishing 
food, and my stomach is strong enough to di- 
gest it properly, and I insist upon your attend- 
ing to it right away, now. I am drinking 
sufficient water to carry off the waste matter 
from the system and I insist upon your seeing 
that my bowels move regularly every day. I 
insist upon your seeing that my circulation is 
equalized and made normal. I am breathing 
properly and burning up the waste matter and 
properly oxygenizing the blood and you must 
do the rest Get to work get to work.' 7 Add 
to this any instructions that you think well and 
then see how the instinctive mind will "get 
down to business." See what we have said on 
this subject in the chapter on "Thought-Force 
Healing." Then maintain the proper mental 
attitude, bracing yourself with strong affirma- 
tions until you get things going right. Say to 
yourself "I am getting strong and well I am 




manifesting health," etc., etc. Now we have 
told you how to do it then GET TO WOEK 





!' 4 ^ 

!|i The reader will see by reference to the chap- 

P ter on Suggestive Healing the effect upon the 

p physical body by incorrect thinking, and it is 

^ : not deemed necessary to repeat those illustra- 

I tions or examples here, nor to give additional 

,i ones. It is presumed that every reader of this 

I 1 book has some acquaintance with the effect of 

?! mental states upon physical functioning, so it 

I ! 

1 1 is not necessary to take up space with further 

proofs of the same. 

The theory and system of mental healing is 
based upon this knowledge of the effect of mind 
upon body, coupled with the idea that as the 
mind may produce abnormal functioning, so 
may the process be reversed and used to restore 
perfect health and correct functioning. "We 
shall not attempt to recite the special theories 
of the several schools of mental healing, nor to 
attempt to explain the many theories regarding 
the question of "What is Mind?" nor the psy- 



cliological theories regarding the process of the 
cures. The fact is that mental healing is a fact 
and the thing to do is to tell how to make use 
of and apply it. 

In our chapters on Suggestive Healing we 
have given information that may well be com- <j 

bined with these teachings regarding mental 
healing. In fact, suggestion and mental heal- 
ing are twins each representing one side of 
the same thing. 'The principal difference rests 
in the manner of applying the force behind the 
treatment. Suggestion depends almost alto- 
gether upon verbal suggestions, etc., while 
Mental Healing depends upon telepathy or 
thought-transmission. The best healers com- 
bine both methods when the patient is in their 
presence. But mental healing does not require 
the presence of the patient, the treatments often 
being given to patients many nines away by 
what is known as " Absent Treatment," but 
which is really a form of telepathy. 

Telepathy, once laughed at as a superstitious 
fancy, is now beginning to be recognized by the j; 

scientific world, and will soon be adopted as a 
law. It has been known to occultists in all ages 
and times, among all people and it is not a 
"new" thing by any means, although many 






claim to. have "discovered" it in our 'own times. 
We give a few examples of its general accept- 
ance among men of intelligence and prominence 
in our own times. 

_Edw T. Bennett, late secretary of the So- 
ciety of P syc Mcal Eesearch, says: -The con- 
clusion seems to be irresistible that the five 
senses do not exhaust the means by which 
pledge may enter the mind. In other words 


Prof. John D. Qnackenbos, the eminent New 
York scientist, says: "The time has indeed 
come, as Maeterlinck predicted it wo, d when 
souls may know of each other without the ilter 
mediary of the senses. ' ' 

Clark Bell says: "Telepathy, as it is re . 

1 I 


gravitation which we know exists. But we are 
as yet unable to comprehend how it acts, or to 
know its methods/' 

Prof. Wm. Crookes, the well known English 
scientist, says: "If we accept the theory that 
the brain is composed of separate elements 
nerve cells then we must presume that each of 
these components, like every other bit of mat- 
ter, has its movements of vibration, and will, 
under suitable conditions, be affected; as, for 
instance, the nerve cells of the retina by vibra- 
tion in the ether. If another neuron, situated 
not far away, should acquire the same move- 
ment of vibration, there seems to be no good 
reason why they should not materially affect 
each other through the ether. ' ' 

Dr. Sheldon Leavitt says : "There is no dis- 
puting the fact that those who have given the 
subject of telepathy attentive thought and pa- 
tient investigation have become convinced of 
its truth and practicability. My own experience 
has given me unwavering convictions. I know 
that in some way thought can be transmitted 
from one conscious mind to another; and I 
have good reason to believe that it can be trans- 
mitted still xnore forcibly and fully to the un- 
conscious mind of the recipient " 





Camille Flammarion, the French astronomer, 
says: "We sum up, therefore, our preceding 
observations by the conclusion that one mind 
can act upon another at a distance without the 
habitual medium of words, or any other visible 
means of communication. It appears to us al- 
together unreasonable to reject this conclusion 
if we accept the facts. There is nothing un- 
scientific, nothing romantic in admitting that an 
idea can influence a brain from a distance. The 
action of one human being upon another, from 
a distance, is a scientific fact ; it is as certain as 
the existence of Paris, of Napoleon, of Oxygen, 
or of Sirius." Again the same authority says: 
" There can be no doubt that our psychical force 
creates a movement of the ether, which trans- 
mits itself afar like all movements of ether, and 
tion into an ethereal movement, and the re- 
becomes perceptible to brains in harmony with 
our own. The transformation of a psychic ac- 
verse, may be analogous to what takes place on ' 
a telephone, where the receptive plate, which 
is identical with the plate at the other end, re- 
constructs the sonorous movement transmitted, 
not by means of sound, but by electricity. But 
these are only comparisons. " 

Page after page could be filled with like ex- 


pressions of belief in thought-transmission, on I 

the part of the thinking public, but the same is j 

not deemed necessary. Those who wish fur- -j 

ther information on this subject are referred "' 

to the published reports of the English Society j 

for Psychical Besearch, which may be found in * / 

the principal libraries of the country. | 

It is by means of this fact of telepathy that ij 

the u absent healing " of the Mental Scientists ; 

and others are performed when they are not . I 

occasioned by direct verbal suggestion, which "^ I 

factor must not be overlooked. ; 

The principle of mental healing lies in the 
fact that the central mind controls the bodily 
functions or the mind manifesting through the 
organs, cells and parts of the body. The latter 
respond to the mental states of the central mind 
and anything affecting the latter naturally af- 
fects the former. The healer endeavors to es- 
tablish in the central mind of the patient a 
normal condition of mental attitude. This nor- 
mal mental attitude is one in which the indi- 
vidual recognizes his mastery of the body, and 
of his entire system. This mental attitude when 
once acquired will prevent disease and will re- 
store health when disease has once set in. Its 
healing power depends upon the degree of real- 


' $1 


Cation of the supremacy of mind manifested by 
the person. * 

Now this realization is imperfect in the aver 
age^ck person who has allowed himself to sink 
gradually down to the lower planes of the mind 
a*d has allowed his realization to become im- 
paired from some one or more of various 
cause. Here is where the healer conT 1 
use and service. He has kept his mind posi "e 

of tho^htT ^ trained MmS6lf in the ^ 
of thought-transnussion. Therefore when called 

upon to treat a patient he raises his "vibra 
Jona" until they reach the proper stage, when 
he t ran t them to ^ ^.^ ^ 

the re l t bemg ^ ^ ^ P ent 

duced here, and the consequence is that'the 
mind of the patient reacts upon the mind prin- 

parts ' 

The various schools of 

healing have 

general i sa 

mem. There ls a natural law under- 



lying all these forms of healing and it is folly 
to attempt to befog the facts with a mass of 
metaphysical theorizing, The fact is that all 
the schools make cures, and perform healing, in 
spite of their conflicting theories. Does not this 
prove that they are all using the same force 
and power, ?n spite of their theories? "We shall 
not attempt to take up these various theories 
in detail, but shall at once proceed^to the " proof 
of the pudding" by giving you in the next chap- 
ter a plain system of Practice of Mental Heal- 
ing, which will enable any of you to" perform the 
healing work accomplished by the various 



The student is advised to acquaint himself 
thoroughly with what we have written on the 
questions of thought-force treatments, suggest- 
ive treatments, metaphysical treatments, etc., 
in order to get a full general idea of what is re- 
quired to be held in the mind of the healer in 
giving treatments. He may take such parts of 
each as appeal to him, leaving the others for 
those to whom they appeal. Let the intuition 
decide this matter for each of you it will act 
for your best interests and success in healing. 

In giving mental healing treatments, the 
mind of the healer must be able to picture the 
desired conditions in the patient that is to 
mentally see the patient as healed, and the 
parts, organs and cells functioning normally. 
in short, in the degree that the healer is able 
to mentally visualize the normal conditions, so 
will be the degree of success in mental healing. 
Dismiss all doubt from your mind, and train 



your mind to see the desired condition just as * 

if it were actually before you, exposed to your ^ 

physical gaze. 'Train yourself in this from day f 

to day and you will be surprised to see how I 

rapidly you advance until you attain the sense ; 

of power and healing that will sweep over you \ 

like a wave. k 

So far as transmitting the thought is eon- . | 

cerned, that requires no strenuous effort on the 
part of the healer. The main difficulty lies in 
the ability to form the mental image, just de- 
scribed that once formed the thought is easily 
transmitted by merely thinking of it as occur- 

This last may seem strange to many of you 
who have understood, or have been taught, that 
great concentration and effort were needed in 
order to project a thought. This teaching is in- 
correct, the truth being that the concentration 
is needed only for the purpose of producing a 
clear cut mental image clear visualizing and 
that once accomplished the transmission or 
projection is accomplished by a mere act of de- 
sire or will, in other words, in thinking of it as 
occurring. Some healers and adepts in thought 
transmission have found it of advantage to 
them in their work to imagine that they could 





see the thought actually leave their brain; ac- 
tually travel through space; and actually be re- 
ceived by the mind of the patient. This plan 
certainly will aid the mind in holding firm to 
the mental image until it takes effect. 

In treating a patient who is present you 
should first tell him to quiet and calm himself 
in short, you should endeavor to get him to 
go into the Silence as much as possible. We do 
not mean by this that he should go to sleep, or 
slumber, but merely that he should calm his 
mind, and withdraw his thoughts from the 
things and scenes of the outer life, so far as is 
possible. In order to aid in bringing about this 
effect, you should endeavor to have the room 
made quiet and still, and should also avoid 
bright lights which are apt to distract the atten- 

The proper condition once established you 
should sit quietly until you feel'that your own 
mental state is right for the treatment that 
your vibrations are raised to the proper degree 
(your own feelings must decide this for you), 
then you may begin the treatment proper. From 
a mental image of the patient restored to health 
form a mental ideal of the proper conditions 
and then " think" of that condition transferred 


to the mind of the patient a transf erral of the 
mental photograph as it were. You may use 
words in forming the mental conditions you 
wish silently, of course. The main thing is to 
form the mental picture of the ideal condition 
that you wish to bring about. Remember this 
always. Try to mentally visualize your patient 
as restored to perfect health and endeavor to 
hold that picture constantly before the mind 
during the treatment. 

It may be well to supplement the treatment 
by words of advice and encouragement for the 
patient, and a little instruction in the power of 
his own mind in the direction of co-operation 
with your thought. 

In "absent treatment, or distant healing/' as 
it is called, the healer should proceed in exactly 
the same way as if the patient were present. 
He should imagine that the patient is right in 
the room before him and then he should ad- 
dress the treatment just as if he were ad- 
dressing it to the patient in person. The 
thoughts should be "seen" mentally to leave, 
travel and reach the patient. Many healers in 
giving absent treatment speak mentally to the 
patient (as if he were present) telling him the 
things that should be told him, just as if he were 



present in person to hear them. This "distant 
talk" may consist merely of suggestions of 
health, strength and restored vitality, or, on 
the other hand, of " statements" of truth and 
being, snch as are used by the metaphysical 
healers. It should be unnecessary to add that 
the healing thought of Love is a most power- 
ful aid to the restoration of Health. Let your 
thought of Love sweep through the mind of the 
patient, driving out all adverse and negative 
thoughts that have been lodging there. 

In giving absent treatments it will be helpful 
if the patient will place himself in a quiet, re- 
ceptive attitude during the time of treatment, 
this result being accomplished by yourself and 
the patient agreeing upon the hour or time of 
treatment. However, this is not imperative or 
absolutely essential, as many healers do not 
treat their patients at any particular time, but 
give the treatment when the conditions seem 
best to them. 

Now, any attempt to give fuller and more de- 
tailed instructions in the matter of giving this 
form of treatment would be useless, and mere 
repetition. We have given you in a few words 
the master key to the treatment the very es- 
sence of the teachings. If you will impress 


these instructions upon your mind, in connec- 
tion with what we have given you under the 
head of Suggestive Treatments, Thought-Force 
Treatments and Absent Pranic Treatments, 
you will be able to give most powerful and ef- 
fective mental treatments. We might make a 
book out of this one phase of the subject alone, 
by merely padding out the subject and repeat- 
ing what we have already told you in other 
parts of the book. But this is unnecessary and 
foreign to the purpose of this book, which aims 
to be a simple, plain, concise teacher of the 
methods of psychic healing in its various forms. 
The book must be read, studied and consid- 
ered as a whole, for the instructions given in 
one method have a bearing upon those given 
under another head. To give full detailed in- 
structions under each head would make three 
or four books instead of one. So kindly remem- 
ber that you should acquaint yourselves with, 
all of the methods given in order to obtain the 
full benefit of the instructions imparted. 



The term which is use d as a title for this 
chapter 1S a much abused one, and is employed 
by different people to describe nearly all 
forms of healing mentioned in this bool 

M to cal1 ^ *eal- 

M f* a P^ieal," for the word metaphysical 
means "beyond the physical," but 

m L7^ e e d 

means The Science of 

to *. strict 


knowledge is not always evidenced by those 
who unfold into the higher consciousness, and, 
in fact, there is a decided tendency on the part 
of some of these people to neglect the physical 
altogether as unworthy of thought, the atten- 
tion being turned entirely upon the higher 
pl.anes of being. This position is wrong, for the 
physical plays a needed part in the unf oldment j 

of the Ego, and to neglect it is to run contrary 
to the law of life. 

The actual process of this form of meta- 
physical healing may be spoken of as a control 
of the lower by the power coming from the 
higher consciousness. The higher conscious- 
ness so manifests its power that it controls the 
lower. But, after all, it would appear that the 
real cause of the cure actually is found in the 
fact that the mind, being occupied in a contem- 
plation of its higher planes of manifestation, 
ceases to concern itself with the workings of 
the lower planes, and consequently the latter 
operates according to the well established laws 
of the universe without interference, and with- 
out the constant injection of negative thought 
whicli produces abnormal conditions in so many 


A realization of the higher nature and being 








I 1 


of one, has a tendency to uplift one above the 
thoughts of fear and worry, which act as poi- 
sons and cause disease in so many people. And, 
the interference of fear thought being removed 
nature (or what stands behind the word) op- 
erates freely and without hindrance. 

We shall describe higher phases of meta- 
physical healing in the next two chapters, un- 
der the term "Spiritual Healing," which we 
consider more appropriate. 

In this chapter we refer principally to the 
forms of healing used by some of the meta- 
physical healers who confine their healing pro- 
cess to teaching the patient certain metaphys- 
ical systems, containing a greater or lesser de- 
gree of truth. 

But, even in these last mentioned forms of 
treatment, you will see that unconsciously the 
healer must be calling into effect the power of 
mental healing or suggestion, or both. The 
' i treatment " that always follows the meta- 
physical talk, must call into operation mental 
healing, or suggestion, although the healer may 
not know it, and may indignantly repudiate this 
fact, and state that 'the treatment given is 
"something entirely different. " But, neverthe- 
less, the student of psychic healing may readily 


recognize mental healing and suggestion under 
the many disguises draped around it. The best 
proof of the fact that there is a common prin- 
ciple operated, may be found in the fact that the 
different schools of metaphysical healing, so- 
called, work cures, in about the same proportion 
in spite of their various theories and creeds. 
Of course they all have a common ground of 
agreement in their belief in the One Life and 
Spirit, but they vehemently oppose each others 
claims, and call each other " victims of error," 
and other pleasant names but still all go on 
making cures, and doing good healing work, 
nevertheless. Christian Science, and Anti- 
Christian Science schools and cults, seem to do 
equally good healing work. All this would seem 
to indicate that some one healing force is used 
by all, and that no sect has any monopoly of it. 
The Power of the One Life is Always There 
always ready and willing to be used by those 
who demand and use it, irrespective of the par- 
ticular beliefs and theories or creeds of those 
using it. Like the sunshine and the rain it falls 
upon all alike, who expose themselves to its 
power, or who attract it to them. It is All for 
All. The petty theories and differences of the 
cults are most amusing when one considers the 1 1' 



Infinite One. What children in spiritual knowl- 
edge even the best of us are each claiming that 
he has the only truth, and the whole truth, and 
that all the others are in "error." The truth 
seems to be that ALL have the Truth, or por- 
tions of it fitting into their understandings. 
And that NONE have ALL the Truth. 

The Love and Power of the Infinite is equally 
the right of the individual seeker after the 
Truth, as of the cult or sect that claims to be 
the mouthpiece of the All. Creeds are born, 
rise, fall and die cults and sects and schools 
pursue the same Path; All is birth, growth and 
death relatively, of course all obey the Law, 
which may be called Evolution. Ages, people, 
races, lands, schools, cults, creeds, sects, lead- 
ers, may come and go must come and go but 
the Law ever remains, unchangeable, unerring, 
unvarying, deathless, endless. Over all the 
Law reigns all do its bidding. None are its 
sole agents and mouthpieces and yet All are 
its agents and mouthpieces. It uses all and 
yet is used by All. When this mystery is under- 
stood, then there is peace. 

It is useless to attempt to teach Metaphysical 
Healing to those who do not at least partially 
understand the higher teaching. To those who 


wish, to know more regarding these teachings, 
we would recommend the "Advanced Course in 
Yogi Philosophy/ 9 published by the same peo- 
ple who publish this little book. 

To those who understand and who wish to 
heal themselves and others by this method, we 
would say that the only rule is this : 

Gro into the Silence and meditate upon the 
Eeal Self. When the Eealization comes, then 
give the healing treatment to yourself or others 
in some appropriate words, conveying the 
thought so far as may be (it is impossible to 
convey it fully in words). "The following form 
will answer if you cannot frame one yourself : 


Oh, Spirit the One, Birthless, Deathless 
Omniscient, Omnipresent, Omnipotent in 
whose Ocean of Life I am a drop let me feel 
thy Presence and Power. Let me realize even 
more fully what Thou art, and what I am in 
Thee. Let the consciousness of Thy Eeality, 
and My Eeality in Spirit, permeate my being, 
and descend upon all the planes of my mind. 
Let the Power of Spirit manifest through my 
mind permeating the body of this other Self 
that I am desirous of healing (or "this body 



that I call mine own") bringing to it Health, 
and Strength,and Lif e,that it may be rendered a 
more fitting Temple of the Spirit a more per- 
fect instrument of Expression for the One Life 
that flows through it. Eaise up this body from 
the gross vibrations of the lower planes, to the 
higher vibrations of the Spiritual Mind, 
through which we know Thee. Give this body, 
through the Mind that animates it, that Peace, 
Strength, and Life, that is its by virtue of its 
being. Do Thou, the All-Life, flow in thy es- 
sence through this the Part, re-vivifying and 
enlivening it. This do I claim, 0, All-Spirit, by 
virtue of my eternal Birthright from Thee. 
And by reason of Thy promise and inner 
knowledge given to me, I now demand it of 

In place of this, or in connection with this, 
you may use any of the many "Statements of 
Being" that the various "Science" bodies use 
for they are all good. But remember this 
always there is no magic in mere words and 
no cult has any proprietory right to any special 
words. The words are free to you, and to all 
and the virtue thereof lies in the thought and 
realization back of the words, Words come, go 



and change, but Thought and Realization which 
express them is Eternal. 

Read the next two chapters in connection 
with this one. 



This is the highest form of healing, and is 
much rarer and less common than is generally 
believed to be the case. Many healers doing 
very good work along the lines of Mental Heal- 
ing, believe, and teach, that their work is done 
along Spiritual lines. But in this they are mis- 
taken. True Spiritual' Healing is not "done" 
by anyone. In such cases the healer becomes 
an instrument or channel through which flows 
the Spiritual Healing Force of the Universe. 
That is, the healer is able to open up his Spirit- 
ual Mind as a channel for the inflow of the 
Spiritual force of the Universe, which passes 
through the Healer into the Spiritual Mind of 
the patient, and there sets up vibrations of such 
intensity and strength that it invigorates the 
lower Mental Principles, and finally the organs 
and parts themselves, restoring them to normal 
condition. Spiritual cures' are often practi- 



cally instantaneous, although it does not neces- 
sarily follow that they must always be so. 

The Spiritual Healer allowing the Spiritual 
Healing Force to flow through him to the 
patient, causes the latter to be literally "bathed 
in a flow of Spirit, " as we have heard it ex- 

In order to understand this form of treat- 
ment, intelligently, the reader must acquaint 
himself with the Yogi teachings regarding the 
several Mental Principles, which teaching he 
will find in the "Fourteen Lessons in Yogi Phi- 
losophy," published by the same publishers as 
this book. We do not care to repeat here what 
we have said on this subject, although it may be 
well to say a few words regarding the Spiritual 
Mind, that this form of treatment may be better 

The Spiritual Mind of man is that principle 
of mind that is above and higher than the two 
lower mental principles known as Instinctive 
Mind and Intellect, respectively. Spiritual 
Mind is above the plane of Intellect, just as the 
Instinctive Mind is below the plane of Intellect 
The Spiritual Mind has not as yet developed or 
unfolded into consciousness in the average man, 
although some of the more advanced of the race 


I4 f 

rj those who have gone ahead of their brothers 

I ff on The Path have unfolded the Spiritual Mind 


Iff: into consciousness, or, rather, have moved the 

$j f 1 1 

! || centre of consciousness into the region of the 

|| Spiritual Mind. This higher Mental Principle 

f|| is what we try to express when we say the 

!,| . "Something Within" that seems to exert a pro- 

|| tecting influence over us, and which sends us 

w ' 

I 1 words of caution or advice in moments of need. 

f j 4? 

It All that the race has received in the way of 

I/M noble, elevating, higher thoughts have come 

from this region of the mind. The Spiritual 
Mind projects fragments of truth into the lower 
Mental Principals. All that has come to the 
race, in its evolution, that has tended toward 
nobility, true religious feeling, kindness, 
humanity, justice, unselfish love, mercy, sym- 
pathy, etc., has come to it through the slowly 
unfolding Spiritual Mind. As the unf oldment 
goes on, man's idea of Justice increases, and he 
has more compassion. His feeling of Human, 
Brotherhood increases his idea of love grows, 
and he. increases in all the qualities which men 
of all creeds pronounce "good." 

The Spiritual Mind is the source of the "in- 
spiration" which certain poets, painters, sciilp- 
tors, writers, preachers, orators, and others 



have received in all times, and which they re- 
ceive to-day. This is the source from which the 
seer obtains Ms vision the prophet his fore- 
sight. Many have concentrated themselves up- 
on high ideals in their work, and have received 
rare knowledge from this source, which they 
have attributed to beings from another world 
from angels, from spirits, from God himself 
bnt all came from within it was their 
Higher Self speaking to them. This does not 
mean that man never receives communications 
from the other sources just named far from 
this, for we know that the latter is often evi- 
denced and experienced. But we do mean that 
man receives far more messages from the 
Higher Self than he does from the other 
sources, and that man is prone to mistake the 
one for the other. We cannot discuss this mat- 
ter at length, in this place, for it is foreign to 
the subject which we are handling at the pres- 
ent time. 

Man, by tHe development of Ms Spiritual con- ? | 

seiousness, may bring himself into a high rela- l | 

tionship and contact with this higher part of 
Ms nature, and may thus become possessed of 
knowledge beyond the power of the Intellect to 
furnish. Certain high powers are 'also open to 



a man in this way, but he must beware against 
using them for any purpose other than the good 
of his fellow-men, for such prostitution of 
spiritual powers brings a terrible result in its 
I *'jj' train. Such is the Law. 

f if And, while it is true that the fullest degree of 

'V'ji Spiritual Healing is not open to the average 

; (;|j ' person, still it is likewise true that the healer 

| ||l who is possessed of a degree of Spiritual Tin- 

I /I f oldment may avail himself of a certain degree 

;< I of Spiritual power in treating his fellow-men. 

i $ 

|;| ! In fact, the best healers, consciously or uncon- 

sciously, make use of this force in this way. 

|| And they are right in so doing it is a proper 

use of the power. Spiritual Healing may be 
used in connection with the other forms of heal- 
ing described and explained in this book, to 
good advantage, and without interfering with 
the other treatments. In fact, all conscien- 
scious healers should endeavor to give the pa- 
tients the benefit of this form of treatment in 
connection with the regular treatments. The 
Spiritual always working for Good, cannot be 
mis-applied or prostituted in cases of relief to 
suffering humanity, so the healer need never 
fear that in so acting he is dragging down the 
Spiritual to the material level. For the Spirit- 


ual permeates everything, and if it may be used 
to " bring up" those on a lower plane, it is well 

In the next chapter we shall endeavor to give 
the student a few explanations and some in- 
formation regarding the practice of Spiritual 
Healing, although, as will readily be geen, it is 
almost impossible to tell one how to do some- 
thing, that consists in letting rather than doing. 
And we must ask the student to approach this 
part of the subject with a feeling of sufficient 
respect, for in Spiritual Healing, one is calling 
into operation Forces and Power of an entirely 
different order from those with which man is 
acquainted in this everyday life. The Spiritual 
Healer is allowing himself to be used as a chan- 
nel for the transmission of that force from the 
great Ocean of Spirit to the Spiritual Mind of 
the patient, and he should endeavor to make 
himself a worthy instrument of that Power and 



The Spiritual Healer should approach his 
treatments with respect and appreciation of the 
mighty Power which he desires to have flow 
through him for the aid and relief of the pa- 
tient. He should first quiet his body and mind, 
and so far as possible relieve his nerves and 
muscles from strain and contraction, and free 
his mind from worries and cares and thoughts 
of the material life. He should endeavor to 
bring to himself that condition of peaceful, 
quiet, calm that belongs by right to him or her 
who realizes the meaning of the terms ' * Spirit- 
ual Mind" and "Spirit." He should endeavor 
to pass into that mental state in which he feels 
the nearness of the Ocean of Spirit, of which 
his Eeal Self is a drop. He should endeavor 
to feel "In Tune with tkfe Infinite." 

We cannot very well describe in words just 
what this condition is like. It must be felt to 
be understood. But we feel that those who are 



attracted to this book or who have attracted 
it to themselves will have sufficient realization 
of what we mean, to enable them to cultivate it 
still further. 

The healer may either place his hands upon 
the patient or otherwise, just as he sees fit. 
Some Spiritual Healers do not touch the pa- 
tient, while others feel, instinctively, that they 
should do so. Be governed by your own -intui- 
tion in this matter. There seems to be a certain 
. something about the touch of a person through 
whom the Spirit is flowing, s that carries with it 
a certain undefinable healing power. Remem- 
ber that Jesus and his apostles healed by 
Spiritual Power, usually through the "laying 
on of the hands." So do not hesitate to place 
your hands upon the patient, if you feel moved 
to do so. In giving the treatment, cast off all 
responsibility or feeling that You are giving the 
treatment, and keep the idea constantly before 
you that you are but the channel for the inflow 
of the Spirit Power. The moment you begin to 
think that You are doing the work, just that 
moment do you begin to obstruct the source of 
the Power, and to shut it off. Many good 
Spiritual Healers have destroyed the efficiency 
of their work in this way, and by their growing 



egotism and sense of self-importance have lost 
entirely the great power that they have had in 
'?;} the beginning, before they were spoiled by suc- 

*}i cess and plaudits of the crowd. "We have known 

/I ' several striking instances of this in our own 

- y experience, and the readers may know of other 
ffj cases which they will now understand more 
j^ fully. Beware of this fatal error in Spiritual 
^ Healing. You do not heal but Spirit does. 

* Bemember this always. 

;| The best way to make yourself a proper chan- 

i nel for the inflow of the Spiritual Healing 

ll 1 Power, is to fix in the mind the thought that you 

fjf,;;' are a "channel" through which the healing 

|!|; power flows, and endeavor to mentally "see" 

or "feel" the inflow and outpouring of Spirit 
during the entire treatment. 'The treatment 
should not last very long the intuition of the 
Healer being the best guide. Very often, after 
practicing this form of healing for a time, such 
prpficiency is acquired that both the healer and 
the patient can actually "feel" the inflow of 
Spirit during the treatment. In such cases rest 
assured that the best conditions have been ac- 
quired or found. 

Both the healer and the patient should be in 
the proper state of mind during Spiritual, treat- 




ment, for in this way the minds of both are ren- 
dered proper instruments or channels for the 
inflow of Spirit. To acquire this mutual mental 
condition, it is well for the healer to read to the 
patient a few lines or paragraphs from some 
writer upon spiritual subjects being sure to 
select some writing harmonious to the patient. 
By this means the minds of both healer and 

patient are cleared of the more material 

thoughts, and placed in the best conditions for 

the treatment. 

In these treatments it is not necessary or de- 
sirable for the healer to "hold the thought" of 
the particular form of cure as in the case of 
Mental Healing. Spirit permeates the organ- 
ism of the patient, through his or her Spiritual 
Mind, and tends to render it "whole" or "per- 
fect" all over, without reference to parts or 
organs. The patient is bathed in a flow of 
Spirit, and every cell-mind recognizes its pres- 
ence and is stimulated thereby. 

This is all that we can say to you regarding 
Spiritual treatments. The rest you will dis- 
cover as you progress in the work. Do not be 
afraid to try this form of treatment provided 
you do it in the right spirit. And you will find 
that you will become a greater and greater in- 



strnment for the expression of the Spirit Heal- 
ing Power, as time goes on, and your work will 
grow better and better. 

To those who prefer the other forms of treat- 
ment mentioned in this book, or who find it ad- 
visable to follow the other forms, because of the 
desires or conditions of their patient, we sug- 
gest that they give at least a moment or two of 
Spiritual treatment, at the close of the other 
treatment. The patient may, or may not, be 
told of this just as the healer thinks best. 
There is no trace of deception here, for Spirit 
belongs to all and all is subservient to Spirit 
so that if the healer thinks it well to make use 
of its Power, without telling the patient, he is 
justified in doing so. Some patients may be 
prejudiced against anything bearing the name 
"Spiritual/' because they associate it with 
' ' disembodied spirits, ' ' spiritualism, ' ' etc., 
etc. So it would be folly to use the word 
"spiritual" in talking to these persons. And 
others may think that anything "spiritual" 
savors of "religious" things, and that 
therefore Spiritual Healing might be something 
contrary to their religious beliefs, etc. Of 
course, both of these ideas are based upon mis- 
apprehension, and it would be useless to at- 


tempt to explain the matter to such people. 
And in these cases the better way to give the 
other treatments, using the terms of that par- 
ticular treatment, and then give the patient the 
advantage of the Spiritual treatment as well, 
without saying anything about it. The pa- 
tient ? s ignorance should not prevent him from 
receiving the best that the healer can give him. 
In this advise, of course, we do not hold that 
deception should be used, or untruth indulged 
in, but merely wish to remind the healer that it 
is useless and foolish to arouse antagonism by 
the ill-advised use of names and terms which 
happen to be misunderstood, or but half under- 
stood by certain patients, whose prejudices and 
bigotry might interfere with the good that you 
wish to do them. 




^| Now that we have acquainted the reader with 

If! the theory and practice of the various forms of 

jft Psychic Healing, we wish to say a few words 

(!f! to him regarding the practice of the healing 

fyif> 1 

f :f1 s power that has been described. 

f "5 1 1 

I ^} , In the first place, do not make the mistake of 

i|H becoming bigoted, and narrow in your views of 

healing. Do not follow the example of so many 
of the practitioners of drug healing, and revile 
and abuse those who may differ from you. Be 
broad be generous be liberal. Give each man 
the same liberty of opinion that you demand for 
yourself. Do not force your views upon others, 
but always be willing to answer a courteous and 
earnest inquiry for information. 

Do not start in to abuse the drug practition- 
ers. This is not right from any point of view, 
and as a mere matter of policy is unwise. Make 
your own work so good that people will seek you 
on that account, and do not try to build up a 



practice upon the abuse of others. There are r 

many drug practitioners who are splendid men, 

and who, at the bottom of their hearts are in : 

full sympathy with the finer forms of healing. 

but who are not able to express themselves 

fully, owing to popular prejudice and the fear 

of getting into trouble with the medical boards. 

Such men give drugs because they have to do J 

so, and at the same time manage to "work in" 

psychic healing without the knowledge of the 

patient, which fact accounts for the success of l 

many a quiet physician. As for those abusive 

members of the medical fraternity, who go 

about resiling the mental or spiritual healer i 

why, just let them alone. They will reap their i 

own harvest of hate and abuse, and so do not I 

commit the folly of entering into their whirl- | 

pool. Practice "passive .resistance" toward j 

them, and you will find it far more efficacious I j 

than the "active resistance" of the world about j j 

j* ! 

you. This is a truth known to all students of , 

occultism, and is one of the most "practical" ' t 

bits of advice known to man. 

Do not neglect the attention to the natural 
laws of the body, as mentioned in an early 
chapter. See that the patient acts in accord 
with these natural laws of his being, and you 





will be thereby enabled to get much better re- 
sults, in a much, shorter time. Proper nutrition, 
and proper elimination must be had before any 
system of healing is effective. And no matter 
if the patient were cured instantaneously by the 
most powerful form of psychic healing, still, if 
he were to continue to neglect the primary 
physical laws of his being he would sooner or 
later get back to his old diseased condition. 
This is a fact that many psychic healers ignore 
or refuse to accept, but rest assured that it is 
absolute truth, and that it will be found to be 
fully operative at all times, and in all cases. 
Common sense will show the correctness of this 
view of the matter. Don't be like an ostrich, 
and hide your head so that you will not see the 
truth regarding the physical laws. Do not let 
metaphysics make you refuse to recognize 
physics. This is as absurd a position as is that 
of the physician who refuses to see the great 
truths of metaphysics. 

Be full of the spirit of Love and Kindness 
for your patients, but do not allow a false sym- 
pathy to cause you to take on their conditions, 
or to let them drain your vitality from you. 
Refuse to allow this, and do not let yourself 
become "passive" to the patient, or to exhibit 


a "negative" condition to him. Keep "posi- 
tive" and "active" in your relations to Mm, 
else you may discover the effects of the "vam- 
pirism" of some sick people, who like nothing 
better than to drain the vitality of the healer, 
that they may be benefited or strengthened. 
Give them the benefit of yonr knowledge and 
skill, but do not allow them to absorb your life 
and vitality for that does not belong to them. 
So, therefore, do not "let go" of yourself in the 
direction of "feeling" their condition too 
strongly beware of a certain kind of Sym- 
pathy or rather, of something miscalled Sym- 


The nearer you are in consciousness to the 
Source of all Power, the greater will be your 
healing power. Eemember always that back of 
all the Power of the Universe is that Infinite 
Power, which is the source of all Power and 
Energy. Remember that you are as a particle 
of this one Infinite Life, and that all that is 
Eeal about you is so because of your relation- 
ship with that Infinite Being. Try to realize 
this fully, and you will find that with the recog- 
nition will come a strength and power far sur- 
passing anything that you have before known, 
or acquired by any other means. This is the 



source of all real power, and it is open to him or 
lier who seeks it. 

The following Affirmation or Mantram may 
be found useful, if repeated before giving a 


Oh, thou Great Infinite Power Thou Great 
Flame of Life, of which I am but a spark I 
open myself to thy Healing Power, that it may 
flow through me to strengthen, build-up, and 
make whole, this brother (or sister) in Life. 
Let thy Power flow through me to the end that 
he (or she) may receive thy vivifying Energy 
and Strength and Life, and be able to manifest 
the same as Health, Strength, and Vigor. 
Make me a worthy channel for thy Power, and 
use me for Good. 

Peace be with thee, in thy Healing Work.