Chapter XIV, of "Science of Breath," gives you

some valuable information along these lines. In
this chapter, Paragraph 2 furnishes a fine exercise
for the increased absorption of Prana, and its dis-
tribution to all parts of the body, strengthening and
invigorating all the cells, organs and parts of the
body. This exercise will seem doubly valuable to
you now that we have gone a little deeper into the
subject of Prana or magnetism. Paragraph 3, of
the same chapter, instructs you how to inhibit pain
by the direction of Prana. Paragraph 4 instructs
you in the directing of the circulation. Paragraph
5 gives you information on Self Healing, and Para-
graph 6 gives you a short course on Healing of
Others, which if followed carefully by you will
make you a good "magnetic healer." Paragraph 7
instructs you in Distant Healing.

The next chapter, Chapter XV, gives you infor-
mation regarding thought projection by means of
sending distant thoughts charged with Prana; di-
rections for forming a Protective Aiura, which will
enable you to resist the thoughts and Prana of oth-

HUMAN MAGNETISM. 135

ers, if desired — this information is especially valu-
able, and we urge upon the student that he acquire
this practice of forming a Protective Aura, as he
will find it of use to him many times. Our Fifth
Lesson also contains directions for the same thing,
going a little more into detail than does "Science
of Breath." Chapter XV of "Science of Breath"
also tells you how to Re-charge yourself, and how
to Re-charge others, with Prana; also how to
charge water, and quite a number of valuable exer-
cises and directions for the use of Pranic force, or
Human Magnetism; much of which has, so far as
we know, never been printed before.

A casual reader of these concluding lines might
very naturally suppose that we were trying to sell
"Science of Breath" to our students, by reason of
these constant references to it. We beg to inform
such casual reader of a fact, which all our students
realize, without being told, and that is, that nearly
every student of this Qass has read "Science of
Breath," generally before he has puchased this
Course. Consequently, he is not a good subject for
another sale of the same book, so we must be re-
lieved of the suspicion of an inordinate desire to
sell our books by means of praising them in our
lessons. Our real reason for this repeated allusion
to "Science of Breath" is that we have noticed that
the average student, even though he had re-read
the little book several times, does not begin to real-
ize the large amount of information contained
within its pages, until his attention is called to it.

136 TOGI PBILOSOPHi.

Then, we know that if he takes up the book, after
our calling his attention to it, he will be able to
understand this particular lesson much better by
reason of the reference to the book. Likewise, he
will understand the book better by reason of his
having just read the lesson. We wish to keep ham-
mering away at these ideas, until our students have
firmly grasped them. Tjhese lessons are intended
as lessons, not as mere interesting reading. They
are intended to teach something — not merely to
amuse our students.

So, if the student wishes to practice the work-
ings of Pranic Energy or Human Magnetism, we
cheerfully direct him to "Science of Breath," in
which he will find enough to keep him busy for a
while.

In our Lesson VIII, on "Occult Therapeutics,"
we will also give him some work to do; if he desires,
with a few exercises new to him.

As we have before said, these lessons must be
read and re-read, in connection with one another,
as one lesson will throw light on another, and vice
versa. They are all parts of the one thing— all
stones going to build up the temple — each has its
place, and each fits into the other.

To those among our students, who have not
reached that state of perfect health which the Yogi
Philosophy teaches is desirable, as it fits the body
for use as a perfect instrument of the Ego— to those
who are suffering from disease and ill-health— we
urge the practice of increasing the supply of Prana,

HUMAN MAGNETISM. 137

by means of the breath, the food, and the fluids, as
stated in this lesson, and in "Science of Breath."
A careful and constant practice of this absorption
and storage of Prana will benefit every person, par-
ticularly those who are not in perfect health. Do
not despise the body, as it is the Temple of the
Living Spirit. Tend it well, and make a worthy in-
strument of it.

THE EIGHTH LESSON.

Occult Therapeutics.

The student of the history of Man will find in the
legends, folk-lore and history of all peoples evidences
of the fact thai healing by some form of Occult prac-
tice has been followed by all races — all peoples — at all
times. These various forms of occult therapeutics
have varied from the revolting practices accompanying
the grossest form of barbaric superstition, to the most
refined form of procedure accompanying some of the
fashionable metaphysical cults of to-day. These va-
rious forms of occult healing of disease have been at-
tached to all forms of religion, from the degraded
voodooism of Africa, to the highest forms of religion
known to the world. All sorts of theories have been
advanced to account for the cures which have resulted
from all these forms of healing — all manner of creeds
built around the fact that cures have been made.
Priests, teachers and healers have claimed Divine pow-
ers, and insisted that they were the representatives of
the particular deity which was worshipped in their re-
spective countries, simply because they were able to
perform cures of bodily ills. And, in nearly every

139

140 TOGI PHILOSOPET.

case, these priests and healers have claimed the cures
as proof positive of the truth of the respective religion
or school of religious thought which they favored;
and at the same time insisted that all other forms oi'
religions or occult healing were bogus and counterfeit,
and that they, the said priests making the claim, had
the only "real thing" ; dire penalties being often threat-
ened to those who dared to patronize any of the oppo-
sition healers or priests.

Human nature is much the same all over the worlds
and in all times. We find the same rivalry and claim of
"the only real thing" existing to-day, both in the case
of the rival Voodoo doctors of Africa and the polished
leaders of the fashionable metaphysical cults of Amer-
ica — and among all who come in between these two
poles. Alas for these claimers of a monopoly of one
of Nature's great forces — these people who make cures
in spite of their theories, rather than because of them !
Nature's great recuperative force is as free as air and
sunshine, and may be used by anyone who cares to do
so. It is not owned or controlled by any person, cult
or school — and no particular form of religious belief is
necessary to one in order that he may obtain benefit
from it — God's children amuse themselves with many
forms, sects, and creeds, but He knows them all as his
children and smiles at their childish desires to form
themselves into cliques of "chosen people," attempting
to shut out their brethren from the common heritage.
It must have become evident to the student that
there must be some great principle underlying all these

OCCULT THESAPEUTICS. 141

vaiying forms of occult healing, because they all make
cures in spite of the fact that each claims to have the
only correct theory and denounces the theories of the
others. There must be some great force which they
are all using, blindly in many cases, and their differing
theories and creeds which they have built up around
their cures must be merely regarded as incidents of the
use of the great healing force, and in no way the real
explanation of the phenomena of occult healing. Any
explanation to be worth a moments attention must ex-
plain, or attempt to explain, all the various forms of
occult healing — for all the various cults and schools
make cures, and have done so in all ages — ^in spite of
their creeds and theories.

The Yogi philosophers have for centuries past known
and practiced various forms of occult therapeutics, and
have studied deeply and thoroughly into the principles
underlying the cures. But they have never deceived
themselves into imagining that they had any monopoly
of the matter — in fact their researches and experiments
have convinced them that all healers are using a great
natural force — the same in all cases, although applied
and called into operation in various ways — and that the
metaphysical theories: religious beliefs; claims of
divine favoritism, etc., which have been built around
this occult healing, has no more to do with it than they
\/ould have to do with electricity or magnetism, had
they been built around these great forces instead of
around the great healing force.

The Yogis realize that all forms of healing are but

142 TOOT PHILOSOPH r.

different means of calling into operation this great
force of Nature — some forms being fitted for one case>
and some for others — combinations being often used
to suit some particular case.

The Yogis realize that Prana is the direct force
used in all of these cures, although the Prana is called
into operation in several different ways, as we shall
see as we proceed. They teach that all forms of occult
healing can be explained in this way — in fact they per-
form cures in nearly all the ways used by the great
schools of occult therapeutics — ^and have for centuries
— believing that the one theory underlies them all.

They divide the forms of healing into three general
classes, viz :

(I) Pranic Healing, including what is known to the
Western world as "magnetic healing," etc.; (II) Men-
tal Healing, including the several forms of mental and
psychic healing, including "absent treatments", as
well as the cures made under what is known as "the
law of suggestion", etc.; (Ill) Spiritual Healing,
which is a very rare form of healing, and is possessed
only by those of advanced spiritual attainment, and is
a very different thing from that which is called by the
same name by some of the "healers" of to-day. But
under even the last advanced form of healing lies the
same force, "Prana." Prana is the instrument by which
the cure is effected, no matter what method is used, or
who uses it.

In considering the subject of Occult Therapeutics,
we must go back to the beginning. Before considering

OCCULT TBEBAPEUTICS. 1^

the question of cure we must look at the healthy body.

The Yogi Philosophy teaches that God gives to each
individual a physical machine adapted to his needs, and
also supplies him w^ith the means of keeping it in order,
and of repairing it if his negligence allows it to be-
come inefficient. The Yogis recognize the human body
as the handiwork of a great Intelligence. They re-
gard its organism as a working machine, the concep-
tion and operation of which indicates the greatest wis-
dom and care. They know that the body IS because of
a great Intelligence, and they know that the same
Intelligence is still operating through the physical
body, and that as the individual falls in with the work-
ing of the Divine Law, so will he continue in health
and strength. They also know that when Man runs
contrary to that law, inharmony and disease result.
They believe that it is ridiculous to suppose that this
great Intelligence caused the beautiful human body to
exist, and then ran away and left it to its fate, for they
know that the Intelligence still presides over each and
every function of the body, and may be safely trusted
and not feared.

That Intelligence, the manifestation of which we call
"Nature" or "The Life Principle", and similar names,
is constantly on the alert to repair damage, heal
wounds, knit together broken bones; to throw off
harmful materials which have accumulated in the sys-
tem ; and in thousands of ways to keep the machine
in good running order. Much that we call disease is
really a beneficent action of Nature designed to get

144 YOGI PHILOSOPET.

rid of poisonous substances which we have allowed to
enter and remain in our system.

Let us see just what this body means. Let us sup-
pose a soul seeking a tenement in which to work out
this phase of its existence. Occultists know that in
order to manifest in certain ways the soul has need of
a fleshly habitation. Let us see what the soul requires
in the way of a body, and then let us see whether
Nature has given it what it needs.

In the first place, the soul needs a highly organized
physical instrument of thought, and a central station
from which it may direct the workings of the body.
Nature provides that wonderful instrument, the human
brain, the possibilities of which we, at this time, but
faintly recognize. The portion of the brain which Man
uses in this stage of his development is but a tiny part
of the entire brain-area. The unused portion is await-
ing the evolution of the race.

Secondly, the soul needs organs designed to receive
and record the various forms of impressions from
without. Nature steps in and provides the eye, the
ear, the nose, the organs of taste and the nerves where-
by we feel. Nature is keeping other senses in reserve,
until the need of them is felt by the race.

Then, means of communication between the brain
and the different parts of the body are needed. Nature
has "wired" the body with nerves in a wonderful man-
ner. The brain telegraphs over these wires instruc-
tions to all parts of the body, sending its orders to cell
and organ, and insisting upon immediate obedience.

OCCULT THEBAPEUTIC8. 145

The brain receives telegrams from all parts of the
body, warning it of danger; calling for help; making
complaints, etc.

Then the body must have means of moving around
in the world. It has outgrown the plant-like inherited
tendencies, and wants to "move on." Besides this it
wants to reach out after things and turn them to its
own use. Nature has provided limbs, and muscles, and
tendons, with which to work the limbs.

Then the body needs a frame work to keep it in
shape, to protect it from shock ; to give it strength and
firmness ; to prop it up, as it were. Nature gives it the
bony frame known as the skeleton, a marvelous piece
of machinery, which is well worthy of your study.

The soul needs a physical means of communication
with other embodied souls. Nature supplies the means
of communication in the organs of speech and hear-
ing.

The body needs a system of carrying repair mater-
ials to all of its system, to build up ; replenish ; repair ;
and strengthen all the several parts. It also needs a
similar system whereby the waste, refuse matter may
be carried to the crematory, burned up and sent out
of the system. Nature gives us the life-carrying blood
■ — the arteries and veins through which it flows to and
fro performing its work — ^the lungs to oxygenize the
blood and to bum up the waste matter. (See "Science
of Breath." Chapter III.)

The body needs material from the outside, with which
to build up and repair its parts. Nature provides

149 YOGI PHILOSOPET.

means of eating the food; of digesting it; of extract-
ing the nutritious elements ; of converting it into shape
for absorption by the system; of excreting the waste
portions.

And, finally, the body is provided with means of re-
producing its kind, and providing other souls with
fleshly tenements.

It is well worth the time of anyone to study some-
thing of the wonderful mechanism and workings of
the human body. One gets from this study a most con-
vincing realization of the reality of that great Intelli-
gence in nature — ^he sees the great Life Principle in
operation — he sees that it is not blind chance, or hap-
hazard happening, but that it is the work of a mighty
INTELLIGENCE.

Then he learns to trust that Intelligence, and to
know that that which brought him into physical being
will carry him through life — that the power which
took charge of him then, has charge of him now, and
will have charge of him always.

As we open ourselves to the inflow of the great Life
Principle, so will we be benefited. If we fear it, or
trust it not, we shut the door upon it and must neces-
sarily suffer.

The student may well ask what has all this to do
with Occult Therapeutics, and may complain that we
are giving him a lesson in Hatha Yoga, in which latter
statement he would be near the truth. But we cannot
get avray from the idea that there is that in Nature
which tends towards keeping a man in perfect health,

OCCULT TEEEAFEUTICS. 147

and we cannot help feeling that the true teaching is
rather to instruct people how to keep well in the first
place rather than to point out how they may get well
after they have violated Nature's laws. The Yogis
think that it is illogical to build up a cult around meth-
ods of healing — they feel that if cults must be built
up let them rally around the centre of Health, allowing
the curing of disease to be merely incidental.

In "Hatha Yoga", our forthcoming book, we will
give the principles of the Yogi Philosophy of perfect
health, in which is taught the doctrine that Health is
the normal condition of man, and that disease is largely
a matter of ignorance and the disobeying of natural
laws of living and thinking. We will teach there that
the healing power exists in every man, and may be
called into operation consciously or unconsciously. Oc-
cult healing is merely the calling into play of this inner
force within the individual (sometimes with the assist-
ance of other individuals), and the opening up of the
system to the recuperative energies already within
itself.

All healing is occasioned by what we have called
the "Vital Force" in the individual. The active prin-
ciple of this Vital Force is, as we have explained, that
manifestation of universal force — Prana. In order to
avoid repetition we would refer you to "Science of
Breath" and to "Lesson Seventh" of this course, for an
explanation of the Nervous System and how Prana
operates over it. Read over what we have said on this
subject, and you will be able to more clearly under-

148 YOai PfflLOSOPST.

stand what we are about to say regarding the different
iorms of occult healing.

Let us suppose that a person has neg/ected the rules
of right living and thinking, as set forth in "Hatha
Yoga" and other works on the subject, and has "run
down" in health. He has tried different forms of ma-
terial treatment, and wishes to avail himself of what
may be found in the several forms of Occult Therapeu-
tics. He finds himself offered several forms of occult
healing. We will try to make plain to you how these
different forms of healing operate, and the explanation
behind each. We cannot give you detailed informa-
tion and methods in a lesson of this size, for each sys-
tem would require a volume to do that, but we hope
to give you a general idea of the several forms of
treatment.

MAGNETIC HEALING.

This is a form of Pranic Healing in which either the
sick person or some "healer" sends an increased supply
of Prana to the affected parts. Pranic healing really
accompanies nearly every other form of healing, al-
though its use is not suspected by those administering
it. In what is known as "Magnetic Healing" the opera-
tor passes his hand over the body of the sick person,
and by an effort of will, or strong desire, generates
within himself a strong supply of Prana which he
passes out to the patient. This Prana acts as would
a supply sent from the system of the patient himself,
and tends to strengthen and invigorate the afiflicted

OCCULT TBEBAFEUTICS. 149

part of the body and to cause it to function normally.
In Magnetic Healing the hands are usually passed
over the body, the actual touch usually being employed.
We have given general directions regarding this form
of healing in "Science of Breath," and may, some day,
issue a little manual on the subject, giving specific
directions. We will give some general directions at
the close of this lesson, if space permits. We hava
said so much about Prana in previous lessons, and in
"Science of Breath" that the student should be able to
understand the principle behind this form of healing,
without much more explanation.

MENTAL HEALING.

Mental Healing covers a great deal of ground, and
has a number of apparently differing forms. There is a
form of Self-Healing which consists of the repetitions
of affirmations, or auto-suggestions, by the patient,
which tends to create a more cheerful and uplifting
mental attitude, which reacts upon the body and en-
ables it to function properly. We would say right
here that the principal benefit derived from this and
kindred forms of healing lies in the fact that it com-
pels the patient to "let go" of adverse thoughts which
have prevented Nature from doing its work, rather
than in any special virtue of the affirmations. We have
been refusing to let the Divine Life Principle work
freely through us, and have hampered it with adverse
auto-suggestions. When we change our mental atti-

150 YOGI PHILOSOPHY.

tude we cease to interpose this obstacle, and Nature
soon reasserts herself. Vigorous auto-suggestion, of
course, stimulates the system and spurs up the Instinc-
tive Mind to its work.

In the form of mental treatment known as "Sugges-
tion" the same principle operates. The mind of the
patient is relieved of adverse auto-suggestions by the
positive suggestions of the healer, and the brake is
taken off of the Instinctive Mind and Nature soon
re-asserts herself, and a sufficient supply of Prana is
sent to the parts and soon a normal condition of af-
fairs is re-established. In Suggestive Treatment the
healer usually, although often unconsciously, sends
forth to the patient a supply of his own Prana which
stimulates the parts to action and which renders easier
the efforts of the patients mind to re-establish normal
Pranic conditions.

In what is ordinarily known as "Mental Healing"
there is generally a considerable amount of suggestion
used, although the healer may not be aware of it. The
mental attitude of the healer is impressed upon the
patient by the attitude, words, tone, and demeanor of
the healer, and the mind taking upon the suggestion
is benefited thereby. But, besides this, the healer is
pouring into the minds of the patient a strong cur-
rent of uplifting, strengthening, and invigorating
thought, which the patient receives telepathically, par-
ticularly as a receptive mental attitude is manifested.
The Joining together of the two minds in a common
purpose produces a greatly increased directive force,

OCCULT TSESAPEUTICS. 151

snd besides the mind of the patient being turned away
from negative thoughts, a greater supply of Prana is
absorbed and distributed through the body. The best
form of Mental Treatment benefits both the mind and
the body of the patient.

What is known as "Absent Mental Treatment" acts
along precisely the same lines as the above mentioned
form of Mental Treatment — the distance between pa-
tient and healer proving no obstacle to a strong heal-
ing thought. In both cases the healer often creates a
powerful thought form, fully charged with Prana,
which often produces an almost immediate effect upon
the patient, the parts being greatly stimulated and
strengthened. Instantaneous cures have often been
made in this way, although comparatively few healers
are sufficiently advanced to send thought-forms of this
kind. A very powerful mental healer may be able to
send a thought so highly charged with Prana, and so
full of vital force and life, that a diseased organ may
be filled with such recuperative force that it will be-
gin instantly to cast off the waste and diseased matter
and draw from the blood the elements necessary to re-
build and repair itself in a comparatively short space of
time, in which case when the organism of the indi-
vidual once re-establishes normal functioning the sys-
tem is able to carry on the work without further help
from outside.

All forms of Mental Healing come under one or more
of the above heads. Remember, now, the important
point is to get the mind of the patient into the proper

152 TOai PEILOSOPEY.

mental attitude, casting out all forms of adverse auto-
suggestion, so that it will allow Nature to do its work
properly without interference. In the process of ac-
complishing this result, the patient may be aided (a^
above explained) by strong thought directed to the af-
flicted part, and also by sending a supply of Prana
from the healer to stimulate the part and thus render
easier the healing work of the mind.

SPIRITUAL HEALING.

There is another form of healing, very rarely ob-
served, in which a highly developed spiritual person is
able to let his spiritual aura and essence so descend
upon an afflicted person that the entire system becomes
filled with it temporarily, and all abnormality disap-
pears, as Spirit being perfect transforms all that with
which it comes in contact. This true Spiritual Healing
is, however, so rare that very few persons have had
the good fortune to witness it. It is claimed by many
who are doing good work healing on other lines, but
many of these persons are self-deceived, and have not
the faintest conception of what true Spiritual Healing
is. Spiritual Healing is marked by the immediate and
perfect healing of the patient, and the restoration of ab-
solutely normal physical conditions, the patient being
transformed, physically, into a condition resembling
that of a robust, perfectly healthy, strong, vigorous
child, without a blemish, pain, particle of inharmony,
or symptom of any kind. A few gifted individuals in

OCCULT TSESAPEUTICS. 153

the world in each age possess this power, but it is
rarely manifested, for good occult reasons. And (draw
a pencil line under these words) true Spiritual Heal-
ing is never performed as a means of obtaining finan-
cial gain — it is given "without money and without
price." True Spiritual Healing is never tarnished by
the slime of materiality — never ! It is right and proper
for "healers" to charge for Mental Healing and Pranio
Healing in all forms, as they devote their time to the
work, and "the laborer is worthy of his hire," and no
desire is entertained to criticise such charges — they
sell their services just as we sell these lessons, and are
entitled to their just remuneration just as we are. But
the individual who is able to give the real gift of Spirit-
ual Healing is never placed in a position in which he
finds it necessary to charge for his services — he is fed
by the ravens, and has no need of bartering his spirit-
ual gifts, and would die before he would so prostitute
his divine privilege. We do not wish to be misunder-
stood in this matter — when we speak of Spiritual Heal-
ing we mean the true gifts of the Spirit, not some of
the forms of Psychic or Mental healing mis-called
"spiritual." If you would have an example of true
Spiritual Healing, turn to the New Testament and
read of the work of the Spirit as manifested through
the Son of Mary. Let that be the standard — as in
fact it is.

164 TOQI PHILOSOPHY.

EXPERIMENTAL HEALING.

We find, to our satisfaction, that we will have suf-
ficient space in which to give our students a few brief
experiments in actual Occult Healing which they may
practice. These experiments are given merely as ex-
amples, of course, and are not to be taken as being
full instructions in the various forms of Occult Heal-
ing.

We will first take up a few experiments in Pranic
Healing (or Magnetic Healing," if you prefer the
term) :

(I) Let the patient sit in a chair, you standing be-
fore him. Let your hands hang loosely by your sides,
and then swing them loosely to and fro for a few sec-
onds, until you feel a tingling sensation at the tips of
your fingers. Then raise them to the level of the pa-
tient's head, and sweep them slowly toward his feet,
with your palms toward him with fingers outstretched,
as if you were pouring force from your finger tips upon
him. Then step back a foot and bring up your hands
to the level of his head, being sure that your palms
face each other in the upward movement, as, if you
bring them up in the same position as you swept them
down, you would draw back the magnetism you send
toward him. Then repeat several times. In sweeping
downward, do not stiffen the muscles, but allow the
arms and hands to be loose and relaxed. You may
treat the affected parts of the body in a similar way,
finishing the treatment by saturating the entire body

OCCULT THEEAFEVTICS. 165

with magnetism. After treating the affected parts, it
will be better for you to flick the fingers away from
your sides, as if you were throwing off drops of water
which had adhered to your fingers. Otherwise you
might absorb some of the patient's conditions. This
treatment is very strengthening to the patient, and if
frequently practiced will greatly benefit him.

In case of chronic or long seated troubles, the trouble
may often be "loosened up" by making "sideways"
passes before the afflicted part, that is by standing be-
fore the patient with your hands together, palms touch-
ing, and then swinging the arms out sideways several
times. This treatment should always be followed by
the downward passes to equalize the circulation.

(II) In Chapter XIV, "Science of Breath," wc
have given a number of valuable experiments in
this form of healing, which we advise the student to
study and practice, if he is interested in this phase of
the subject.

(III) Headaches may be relieved by having the
patient sit down in front of you, you standing back of
his chair, and passing your hands, fingers down and
spread open, in double circles over the top of his head,
not touching his head, however. After a few seconds
you will actually feel the passage of the magnetism
from your fingers, and the patient's pain will be
soothed.

(IV) Another good method of removing pain in
the body is to stand before the patient, and present
your palm to the affected part, at a distance of several

ISe YOGI PHILOSOPET.

inches from the body. Hold the palm steady for a few
seconds and then begin a slow rotary motion, round
and round, over the seat of pain. This is quite stimu-
lating and tends to restore normal conditions.

(V.) Point your forefinger toward the affected part
a few inches away from the body, and keeping the
finger steadily pointed move the hand around just as
if you were boring a hole with the point of the finger.
This will often start the circulation at the point af-
fected, and bring about improved conditions.

(VI.) Placing the hands on the head of the pa-
tient, over the temples and holding them for a time, has
a good effect, and is a favorite form of treatment of
this kind.

(VII.) Stroking the patient's body (over the cloth-
ing) has a tendency to stimulate and equalize the cir-
culation, and to relieve congestion.

(VIII.) Much of the value of Massage and sim-
ilar forms of manipulative treatment, comes from the
Prana which is projected from the healer into the pa-
tient, during the process of rubbing and manipulating.
If the rubbing and manipulating is accompanied by the
conscious desire of the healer to direct the flow of Prana
into the patient a greatly increased flow is obtained.
If the practice is accompanied with Rhythmic Breath-
ing, as explained in "Science of Breath," the effect is
much better.

(IX.) Breathing upon the afiFected part, is prac-
ticed by many races of people, and is often a potent
means of conveying Prana to the affected part. This

OCCVLT TEESAPEUTICS. 151

is often performed by placing a bit of cotton cloth be-
tween the flesh of the person and the healer, the breath
heating up the cloth and adding the stimulation of
warmth in addition to the other effects.

(X.) Magnetized water is often employed by "mag-
netic healers", and many good results are reported to
have been obtained in this way. The simplest form
of magnetizing water is to hold the glass by the bot-
tom, in the left hand, and then, gathering together the
fingers of the right hand, shake them gently over the
glass of water just as if you were shaking drops of
water into the glass from your finger tips. You may
add to the effect by afterwards making downward
passes over the glass with the right hand, passing the
Prana into the water. Rhythmic breathing will assist
in the transferring of the Prana into the water. Water
thus charged with Prana is stimulating to sick peo-
ple, or those suffering from weakness, particularly if
they sip it slowly holding their mind in a receptive
attitude, and if possible forming a mental picture of
the Prana from the water being taken up by the sys-
tem and invigorating them.

We will now take up a few experiments in the sev-^
eral forms of Mental Healing, or Psychic Healing as
some prefer to term it:

(I) Auto-suggestion consists in suggesting to one
self the physical conditions one wishes to bring about.
The auto-suggestions should be spoken (audibly or
silently) just as one would speak to another, earnestly
and seriously, letting the mind form a mental picture

158 YOai PHTWSOPHY.

of the conditions referred fo in the words. For in-
stance: "My stmnach is strong, strong, strong — able
to digest the food given it — able to assimilate the
nourishment from the food — able to give me the
nourishment -which mean^ health and strength to me.
My digestion is good, good, good, and I am enjoying
and digesting and assimilating my food, converting it
into rich red blood, which is carrying health and
strength to all parts of my body, building it up and
making me a strong man (or woman)." Similar auto-
suggestionSj or affirmations, applied to other parts of
the body, will work equally good results, the attention
and mind being directed to the parts mentioned causing
an increased supply of Prana to be sent there, and
the pictured condition to be brought about. Enter
into the spirit of the auto-suggestions, and get thor-
oughly in earnest over them, and so far as possible
form the mental image of the healthy condition de-
sired. See yourself as you wish yourself to be. You
may help the cure along by treating yourself by the
methods described in the experiments on Pranic Heal-
ing.

(II) Suggestions of healing, given to others, oper-
ate on the same principle as do the auto-suggestions
just described, except that the healer must impress
upon the mind of the patient the desired conditions
instead of the patient's doing it for himself. Much bet-
ter results may be obtained where the healer and pa-
tient both co-operate in the mental image and when
the patient follows the healer's suggestions in his

OCCULT TEEEAFEUTICS. 159

mind, and form the mental picture implied by the
healer's words. The healer suggests that which he
wishes to bring about and the patient allows the sug-
gestions to sink into his Instinctive Mind, where they
are taken up and afterwards manifested in physical
results. The best suggestionists are men of vitality,
who send forceful thoughts charged with Prana into
the organism of the patient, at the same time that the
suggestions are given. In nearly all forms of mental
healing, several methods are intermingled, as the
student will discover for himself, if he takes the
trouble to analyze the treatments. The Instinctive
Mind often falls into bad habits of attending to the body,
by reason of the person having departed from the nat-
ural way of living and having caused the Instinctive
Mind to take up these incorrect habits. Suggestion,
and auto-suggestion bring back the Instinctive Mind
to normal functioning, and the body speedily recovers
its former harmony. In many cases all that is needed
in suggestive treatment, is to relieve the patient's mind
of Fear and Worry and depressing thoughts, which
have interfered with the proper harmony of the body,
and which have prevented the proper amount of Prana
from being distributed to the parts. Removing these
harmful thoughts is like removing the speck of dust
which has caused our watch to run improperly, having
disarranged the harmony of the delicate mechanism.
Fear, Worry and Hate, with their accompanying emo-
tions, are the cause of more physical inharmony thin
nearly all the other causes combined.

160 YOGI PHILOSOPHT.

(Ill) In what is called strictly Mental Healing, the
patient sits in a relaxed attitude of body, and allows
the mind to become receptive. The healer then pro-
jects to the patient thoughts of a strengthening and
uplifting character which reacting upon the mind of
the patient causes it to cast off its negative conditions
and to assume its normal poise and power, the result
being that as soon as the patient's mind recovers its
equilibrium it asserts itself and starts into operation
the recuperative power within the organism of the
person, sending an increased supply of Prana to all
parts of the body and taking the first step toward re-
gaining health and strength. The prime principle of
Mental Healing is to get the mind of the patient into
the proper condition, it naturally following that bene-
ficial and normal physical conditions must follow. But
the best Mental Healers do more than this — they
(often unconsciously) send a positive thought strongly
charged with Prana right to the affected spot, and
actually work a physical change in the organism of
the patient, independent of what is accomplished by
his own thought-force. In treating a patient in this
way, keep firmly in your mind the thought that physi-
cal harmony is being re-established in the patient, and
that health is his normal condition and that all the
negative thoughts are being expelled from his mind.
Picture him as strong and healthy in mind and in
body. Picture as existing all the conditions
you wish to establish within him. Then concentrate
the mind and fairly dart into his body, or into the

OCCULT TBEMAPEUTICS. 161

affected part, a strong penetrating thought, the pur-
pose of which is to work the desired physical change,
casting out the abnormal conditions and re-establishing
normal conditions and functioning. Form the mental
image that the thought is fully and heavily charged
with Prana, and fairly drive it into the affected part
by an effort of the will. Considerable practice is usu-
ally needed to accomplish this last result, but to some
it appears to come without much effort.

(IV) Distant healing, or "absent treatment," is
performed in precisely the same way as is the treat-
ment when the patient is present. We have given
some directions regarding this form of treatment in