There is a strong connection between the immaterial aspects of man and his physical constitution. The mind and emotions affect the somatic system via the vital body, the etheric body with its energy-centers and channels called in Yoga philosophy, chakra and nadi, respectively. These chakras affect the glandular-system according to its state of vitality. Negative states of mind and emotions obstruct or irregulates the flow of the life-force or prana emanating from the sun and streaming into the chakras. This in turn causes the associated gland of the energy-center to be hyper- or hypo-active which manifests as the malfunctioning of the organs and the impairment of the metabolic processes. This sets the stage for disease to occur in the body. An unbalanced and dis-eased state in the physical constitution are therefore the reflected images of our habitual thoughts and feelings. It is the manifestation of the inner reality of mind and emotions. This is not to say that all illnesses are the result of the play of the mind and feelings–there are, of course, a small percentage of illnesses the result of physical causes.
There are four fundamental principles to consider in metaphysical healing:
1) The preparation of the Healer
2) Determining the cause of inharmony
3) The choice of metaphysical therapy
4) The actual healing and teaching
Concerning the first point, every healer should realize that what really heals is the divine power of the Universal Mind. The healer is merely a channel for the healing energies to flow, or at the very least, a catalyst for the healing power that flows from the patient’s divine principle. Because energy is tainted by the channel in which it flows, it behooves the healer to purify his lower being from all obnoxious material. In the ancient Mystery Schools, for instance, every would-be-healer would undergo purification in the form of prayers, fasting, meditation, and other spiritual exercises. This had a three-fold effect–the elimination of toxins from the physical system; the strengthening, vitalizing, and magnetizing of the aura and nervous system–both subtle and gross; and the alignment of the lower components of the microcosm with the divine principles called “the spiritual triad” by Theosophists. This purification makes it feasible for divine forces of vital life, which is a higher form of prana, to flow through the healer. Once having filled the physical body with a harmonious flow of the vivifying principle, the surplus energy would strengthen and magnetize the aura. In Christian scriptures we read of saints healing with their “shadow.” This shadow is in fact the aura.
Another relevant point connected with the metaphysician’s preparation is the polarization of the consciousness. Energy flows abundantly from and to the chakra in which the consciousness is daily polarized. The expressions of love and compassion, for instance, which are vital attributes for the healer to possess, reveals that the consciousness is polarized in the heart-chakra. Expressions of self-centeredness indicate a polarization within the solar-plexus center. A strong altruistic will shows that the polarization is within the chakras above the heart. What this means technically, where divine pranic healing is concerned, is that the polarization within a lower center would make it difficult for the healer to reach and heal the organs of the patient associated with a higher center because of a difference in the frequency octave. Heart troubles, for instance, which is associated with a poor functioning of the heart-chakra, a healer polarized in the solar-plexus will find it difficult to heal, because the necessary energies required to correct the patient’s problem is unavailable, inspite the belief that plain unqualified divine energy is sufficient enough to do the work. Without the right level of consciousness, divine energy entering into the healer would simply evaporate having found no correspondence in likeness within him/her. The divine energies entering the healer is qualified with whatever psychic center the healer polarizes himself. The healer may seek to overide this with the exercise of the will and may succeed to a certain degree, but without the correct polarization the healing process will not be optimal. It is therefore, important for the healer to evolve and function on a higher consciousness-level. This is of prime importance in the preparatory stage. Polarization on the highest centers makes the divine energy flowing through all of the other chakras equally accessible.
In the second point to be considered are the causes of disharmony within the physical system. As we have seen previously, the various manifestations of ill health have its major, fundamental causes in the immaterial aspects of man. The psyche of man is twofold: conscious and subconscious, and they play their part in determining one’s overall state of health. Negative thoughts and feelings are self-destructive. If held in the mind for too long without being checked, they would manifest in an unbalanced condition in the body. The conscious mind is responsible with what it feeds the subconscious side. What the subconscious receives it transmits internally to the physical body, and externally to the environment. In order to get to the root cause of psychosomatic illnesses, the healer has to determine the cause of the problem in the nature of the feelings and thoughts of the patient. It would be an aid for the healer to realize that no matter what negative feelings are felt, or what negative thoughts are being formed, they all stem from the misidentification of the Self, or from the false ego. People say that they are sick or hurt, whereas the “I,” the”Self,” is pure and whole and not subjected to any suffering, discomfort, or any other mortal complaints. The first step, therefore, would be to educate the patient in this “true perspective,” of emancipating the mind from its ignorance and delusions. The conscious mind of the patient should also be made to realize the unnecessity of thinking and feeling negatively, and of the adverse effects that it creates in the physical organism. Methods of cleansing the subconscious mind from “engrams,” or negative packets of energy-patterns should be taught. This purification is usually done be various spiritual exercises such as certain meditations where divine forces are invoked and directed for cleansing, or by programming the subconscious mind with affirmations. This latter approach was made use of in the ancient Egyptian healing temples. Such affirmations identify the patient with the Divine Self. For instance, in the manual, the Book of the Dead, translated by E.A. Wallis Budge, are found the following affirmations:
“I am the Great One, son of the Great One
“I am the Mighty One, son of the Mighty One
“I am Horus, the son of Ra
“I am the Sekhem (power) of my father Ra . . . ” (1953:677)
The ancient Egyptians represented the aspects and attributes of the Divine Self with various personages and deities. In the above we see how the mortal concept of one’s being is replaced with an immortal, deific one. In the affirmations one is reminded of one’s divinity untainted by any forms of weaknesses or illnesses. Karmic-related illnesses, which at times defies a cure by superficial treatment in the hands of medical practitioners, may be eliminated by the above processes coupled with an understanding of the karmic lesson, repentance and compensation.
The next point for our consideration is in the choice of therapy. It is a fact that for every illness or ailment there is an appropriate cure, or a system of therapy that would return a healthy condition to the physical body. This also includes death, although from our human limited point of view this would hardly be considered as a valid cure. From the above statements we imply that there is no therapeutical system that would heal every single disease known to man. There is, as yet, no Universal Panacea discovered that would cure every affliction of man unless we consider Truth to be a medicine–and a bitter one at that to most people. Holistic healing, therefore, includes various methods that would reach all of the components making the whole being of man, and the healer should determine the appropriate therapy or therapies for each individual case. The methods of alternative healing may be categorized into the following:
1) Esoteric healing
2) Exoteric healing
Esoteric healing, as its name implies, refers to methods that require intense internal preparation on the part of the metaphysician. This preparation as we have already discussed comes in the form of divine attunement with the aid of prayers, meditation, periodic fasting, and a spiritual way of life. Instant transmissions of attunement or power by master-healers to students only opens the way and is not a permanent condition, for one’s mental and emotional state may neutralize what has been transmitted. Living the divine life is a necessity. Once prepared, the healer may make use of the available energies from various sources surrounding his person, and to direct them into the body of the patient. Pranic Healing, Chakra Healing, Divine Healing, Angelic Healing, and Spiritual Mind Healing are some of the methods used in esoteric healing.
Exoteric healing deals more with the methodologies that the average person may utilize regardless of his/her lack of high spiritual attainment and esoteric preparation. These methods include vibrational healing: gem therapy, chromotherapy, audiotherapy, aromatherapy, chi massage, acupressure, herbalology, acupuncture, reflexology, and many countless others. It would be a standard procedure for the healer to make use of a combination of therapies both esoteric and exoteric for the average healing. An effective way of healing is when both the cause and the effect of an unbalanced body, mind, and soul are attended to.
In this last point we will consider the actual healing and teaching of the patient to self-heal. At the very onset of treatment it should be kept in mind that the receptiveness of the patient determines to a large degree the effectiveness of treatment. The healer should also approach the patient with love and compassion, freed from any judgmental and critical attitude. These two approaches serve to create a temporary psychic bond between the healer and the patient. There are times when the cause of the patient’s problem lies undiscovered. A possible solution is the attunement of the healer with both the healer’s and the patient’s Higher Self. The healer should be open to intuitive impressions coming from within that may shed a light on the problematical causes of the diseased condition.
It is inappropriate for the healer to be solely responsible for the healing. Every patient should be given an opportunity to participate in the healing process. Therefore, laws and principles regarding holistic health should be inculcated, and the patient made aware of man’s healing potential. This is preventive medicine at its best. It should not be the healer’s best interest to make the patient dependent upon him or her because of the financial returns. This would reduce the metaphysician’s value in the eyes of God and humanity. Every metaphysician should, therefore, illuminate the understanding of the patient as to the cause and nature of the problem being experienced, and the way out of it. As is often illustrated in popular self-help books, it is much wiser to teach a man to fish rather than to give him fishes for an indefinite period. Soul-growth occurs in one-case, whereas soul-stagnancy occurs in the other.
Scriptures in Ministerial Work
Since metaphysics deals with spiritual truths, with laws and principles of the Universal Mine, it may assume a religious character and take on the coloration of a certain religion when tending those who are religiously inclined or when the situation calls for it. The metaphysician himself should have long transcended sectarian and dogmatic viewpoints; and whenever possible, he should stimulate people to perceive the narrow perspectives and ill-logic of the many dogmas that bind the mind to a mortal outlook and to an unnatural way of life. It is for this very reason that the inner essence of religion should be taught of having an eternal and real value and not of the ever-changing cloak fabricated by the fallibility of unenlightened man. Dogmas perpetuate a false perception of man’s true spiritual estate, binding people to the unreal world of Maya. Religion comes from a Latin word which means “to bind.” Its purpose is to bind man to God; however, as can be seen by recorded history, by the Inquisition, the Crusades, the so-called Holy wars, etc., it has resulted in a contra-effect separating man from Truth and his Maker. The Nazarene Master taught a religion of love, whereas the priesthood transformed it into a religion of fear and damnation. Pertaining to the above, Frater Achad in Melchizedek Truth Principles says that,
“. . . religious systems have caused man of earth to become weak in his understanding of God.” (1988:76)
In fact, religious bigotry have caused man to blaspheme God daily by allowing his adoration of the idols of false ideas and dogmatic notions. That which is subject to change is false and unreal–actually impermanent; only Truth is unchanging and is eternal. Nothing endures in the material worlds save the Truth that brought humankind into being. It is for this reason that there is no religion that will last forever except for their quintessential core of Truth that lies in the foundation of their existence.
Humanity’s spiritual development moves at an awkwardly slow pace. One of the many reasons for man’s lack of spiritual development is his non-desire to truly know God, Nature, and himself. In his spiritual pride, like the Demiurgus of the Gnostics, man disbelieves in the higher intelligences and worlds considering himself to be the highest product of Nature. This materialistic philosophy fully formed in the 19th century still sways the thinking of the minds of “educated man.” The truly educated person, according to our reckoning is a spiritually-enlightened being. He knows things that are of eternal value.
Another stumbling block in humanity’s soul-progress lies in their indolence in the search for Truth, for as they say, it is easier to believe than to know. Most people, for instance, desire cheap salvation or deliverance by imposing their burdens upon another’s shoulders believing that another will save them from their sins, karma, and hell-fire. Unfortunately, or fortunately, the Universe does not function in such a manner. All men must learn to be responsible and participate in their own spiritual salvation or liberation. The effort required to know Truth requires some discipline though, for without such, no soul-advancement may be attained. People should be made aware of this, for they have long been too complacent with themselves. Buddhism, since its inception has known this human psychological trait of laziness and had adopted a method for awakening sluggish, tamasic minds by teaching the principle of the imminence of death–where its implication of the value of time and life-opportunity, and the purpose of life are intensely contemplated upon. This methods can sometime be an eye-opener, and may aid the metaphysician with certain types of temperaments. The populace should be acquainted with truths even if it hurts, eventhough these are not accepted at first. Seeds grow well in the darkness of the ground or in the subconsciousness. We have experienced this many times–we taught certain things to others without them accepting the precepts, even vehemently denying them, but later on only to hear these same individuals teaching to others or even ourselves (!) the very thing that they previously denied–this is the power of Truth and is quiet a marvel.
Spiritual truths are to be found in every religion, although in some so deeply buried that one has to contemplate deep down in the soul for the uncovering of it–most of the time religious dogmas blind one from perceiving them; occasionally, truths are skimmed by because being right in front of one’s eyes they are hardly noticed or given their proper value. Certain mental traits such as prejudice, narrow-mindedness, fear and superstition may likewise prevent a person from realizing truths. One’s mental vessel must be freed from them ere spiritual nourishment may fill one’s cup to the brim. Almost all scriptures have an esoteric side to them. They were mostly written by Initiates for the benefit of all the candidates to the higher wisdom. Therefore, to interpret literally what has to be understood in a spiritual, esoteric sense–and without the proper keys–one merely robs holy scriptures of their intended purpose, and that is the awakening of the spiritual, divine nature lying latent within one’s being. It takes a spiritual-conscious awareness to interpret what was written under spiritual influences. St. Paul in one of his epistles, for instance, declared that the many incidents in Abraham’s life are not to be understood as history, but as allegories pertaining to the development of the human soul. As an example, we may take the incident where Abraham was asked to sacrifice his beloved son. Almost about to execute his task, he was interrupted by the voice of God saying in substance that it was unnecessary to sacrifice his son (in this context it does not matter whether it was Ishmael or Isaac) but in replacement a goat struggling nearby in the bushes was to be offered instead. This tale when taken at its face value is usually interpreted as a teaching of the principles of obedience and surrender to God. What it really signifies is the sacrifice of one’s carnal self (the goat) instead of the spiritual consciousness (the son), which has to be preserved and fostered in one’s awaking awareness. As was said by John the Harbinger,
“He (the spiritual consciousness) must increase, but I (the carnal self) must decrease.” (John 3:30)
Another allegory containing a principle of value is to be found in the gospels. At face value, when read literally, it conveys little of any importance. But when interpreted spiritually, it transmits to us a certain truth of spiritual application. This principle of truth lies in the incident at the Garden of Gethsemane. We are told in the tale that the Master Jesus was in the Garden with his three disciples who were fast asleep. Seeking companionship from his three followers at his hour of distress proved to be a disappointment. The only recourse was to direct his attention to God. Interpreted spiritually, the three disciples represent the physical, emotional, and mental being of man who are dead to Reality, or “fast asleep.” The incarnated soul (the Master Jesus), having discovered the unreliability of his lower self for solace attunes with the divine principle within for inner direction. We can see from this how applicable the truths and principles are–as found in scriptures–in our mundane lives when understood from the esoteric viewpoint.
One should not restrict oneself to the scriptures of one’s religion as the “sole word of God,” for all are essentially derived from a single divine source with the intended purpose of teaching the redemption of a wayward and fallen humanity; and it behooves every metaphysician to peruse the texts of any spiritual manuscript containing divine laws and principles that facilitates the unfoldment and expansion of the consciousness. The Tao Teh Ching, Bhagavad Gita, the Upanishads, or the Gnostic gospels discovered at Nag Hamadi, for instance, contain pearls of eternal wisdom that the metaphysician will find helpful to adopt in his ministerial work and as a spiritual/occult practitioner. The Christian Bible and even the Quran may be better understood when cross-referenced to the scriptures mentioned above. As we see it, the main theme of every sacred, secret teaching is the divine nature of man. It is appropriate, we believe, to base one’s metaphysical work upon this truth. when delving into the esoteric side of the New Testament, it is helpful to adopt one of the gnostic views that Jesus the Nazarene as depicted in the gospels, was not a historical personage but a representative of the myth of the”undying god,” or of the mystical element within man that seeks to incarnate and be resurrected in the waking consciousness. The spiritual import and value of the gospels are therefore preserved. We should use scriptures as a tool of self-transformation; whether they be history is irrelevant for the spiritual aspirant. Their true value lies in the catalytic nature embodied within the hidden meaning of their texts which improves the nature of man when applied.
Copyright © 2006 Luxamore