Alice Bailey & Djwhal Khul - Esoteric Healing - VIII - Application of the Laws
and Rules - Rule IV







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Esoteric Healing - Chapter VIII - The Laws and Rules Enumerated and
Applied





Rule Four which accompanies Law VII is of major importance.
This is because of its extreme simplicity, and because, if comprehended and followed, it
forms a bridging rule between the subjective and the objective methods of handling
disease. The law which we have just considered was also exceedingly simple and direct, and
in its implications related to the subjective nature and the objective form. Students
should not be deceived by simplicity and by plain, direct statements. There is a tendency
to regard esoteric teaching as necessarily abstruse and indirect, requiring always the use
of the "esoteric sense" (whatever is meant by that) in order to arrive at
understanding. Yet the more advanced the teaching, very frequently the more simply is it
expressed. Abstruseness is related to the ignorance of the student - not to the mode of
presentation of the teacher. This rule runs as follows: [630]
Rule
Four
A careful diagnosis of disease, based on the ascertained outer symptoms, will be
simplified to this extent - that once the organ involved is known and thus isolated, the
center in the etheric body which is in closest relation to it will be subjected to methods
of occult healing, though the ordinary ameliorative, medical or surgical methods will not
be withheld.

This rule
requires little elucidation, for it is composed of clear, concise instructions. Let us
list these instructions:
There must be careful diagnosis, based on the ascertained outer symptoms.
The organ which is the seat of the trouble must be located. Both these activities
concern the dense physical body.
The center in the etheric body closest to the area of the trouble will next receive
attention.
Methods of occult healing are then employed, directed to the stimulation, or the
reverse, of the center involved.
Simultaneously, all outer orthodox methods are employed.

It is on this question of careful diagnosis that most modern so-called healers go
astray. They do not know enough about the physical body, about the pathology of disease,
about the primary or secondary symptoms, to determine the nature of the difficulty; this
is because the usual healer has not had medical training, and at the same time he is not
psychically equipped to arrive at a true diagnosis in an occult manner. He therefore falls
back on the general assumption that the patient is sick, that the seat of the trouble
appears to be in such or such an area of the physical body, that the patient complains of
certain pains and aches, and that if the patient can be rendered acquiescent enough, [631]
if he can grasp (along with the healer) the fact of his divinity - and who can, my
brother? - then if he has faith in the healer, he can assuredly be healed.
The
outstanding thing usually to note is the ignorance of both the patient and the healer; the
thing to be deplored is the assumption of the healer that, if a healing does follow, it is
due entirely to the healing methods followed, whereas the patient would, in all
probability, have recovered in any case. The healing may have been hastened by the factor
of faith, and faith is simply the focusing of the patient's energy in line with the
injunction of the healer, and a consequent "display" of that energy in the
diseased area in obedience to the law that "energy follows thought." The
"explosion" (if I may use so forcible a word) of the energy of faith on the part
of the two people involved - the healer and the patient - occultly and occasionally
produces sufficient energy stimulation to bring about a cure where a cure in any case
was inevitable. It has simply been a hastening process. This is not, however, a true
occult healing and no true occult healing methods were employed or involved.
Psychologically, the same thing can be seen taking place in the case of a
"conversion," as the Fundamentalist School of Christianity calls it. The faith
of the person and the faith of the evangelist, plus the faith of the audience (where there
is one) bring about a psychological healing along the line of resolving cleavages, or
produce an at-one-ment, even if only of a temporary nature.
It must be increasingly borne in mind that there is nothing in the created world but
energy in motion, and that every thought directs some aspects of that energy, though
always within the sphere of influence of some greater thinking, directing energy. The
healer's faith and the patient's faith are both examples of energy in motion, and at
present usually the only energies employed in every case [632] of healing. Orthodox
medicine also works with the same energies, supplementing its orthodox methods with the
patient's faith in the physician and in his scientific knowledge.
I am not
here going to enlarge further on the injunction to use medical and surgical methods
whenever possible. I have touched upon this subject several times in the course of this
teaching upon healing. It is essential that people should realize that the ascertained
knowledges of medicine and surgery are just as much an expression of divine experience and
understanding as the hopeful, assertive, yet fumbling methods of so-called divine healing
- if not more so at present. Though much of the orthodox methods remain experimental, they
are less so than the methods of the modern healers, and much of their scientific knowledge
is proven and real. It should be used, and confidence can be expressed in it. The perfect
healing combination is that of the medical man and the spiritual healer, each working in
his own field, and both having faith in each other; this is not now the case. There is no
need to call in divine aid to set bones which the surgeon is well equipped to do, or to
clear up infection which the physician knows well how to handle. The healer can help and
can hasten the healing process, but the orthodox physician can also hasten the work of the
healer. Both groups need each other.
I realize that what I have said here will please neither the spiritual healer nor the
orthodox medical man. It is time, however, that they learn to appreciate each other and to
work in cooperation. In the last analysis, the spiritual healer and the new modes of
mental healing have relatively little to contribute in comparison with the work and the
knowledge of the member of the orthodox profession. The debt of the world to its doctors
and surgeons is very great. The debt to healers is decidedly not so great; they oft also
poison the channel by bitterness and constant [633] criticism of the physician and of
orthodox medicine. Surety of knowledge and experience prevents a similar attitude in the
orthodox group, plus the realization that even the spiritual healer will call in the
doctor in times of emergency.





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