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Heal Thyself / The 12 Healers

Chapter 1

It is not the object of this book to suggest that the art of healing is unnecessary; far be from it any such intention; but it is humbly hoped that it will be a guide to those who suffer to seek within themselves the real origin of their maladies, so that they may assist themselves in their own healing. Moreover, it is hopes that it may stimulate those, both in the medical profession and in religious and in religious orders, who have the welfare of humanity at heart, to redouble their efforts in seeking the relief of human suffering, and so hasten that day when the victory over disease will be complete.

The main reason for the failure of modern medical science is that it is dealing with results and not causes. For many centuries the real nature of disease has been masked by materialism, and thus disease itself has been given every opportunity of extending its ravages, since it has not been attacked at its origin. The situation is like to an enemy strongly fortified in the hills, continually waging guerrilla warfare in the country around, while the people, ignoring the fortified garrison, content themselves with repairing the damaged houses and burying the dead, which are the result of the raids of the marauders. So, generally speaking, is the situation in medicine today; nothing more than the patching up of those attacked and thy burying of those who are slain, without a thought being given to the real stronghold.

Disease will never be cure of eradicated by present materialistic methods, for the simple reason that disease in its origin is not material. What we know as disease is an ultimate result produced in the body, the end product of deep and long acting forces, and even if material treatment alone is apparently successful this is nothing more than a temporary relief unless the real cause has been removed. The modern trend of medical science, by misinterpreting the true nature of disease and concentrating it in materialistic terms in the physical body, has enormously increased its power, firstly, by distracting the thoughts of people from its true origin and hence from the effective method of attack, and secondly, by localizing it in the body, thus obscuring true hope of recovery and raising a mighty disease complex of fear, which never should have existed.

Disease is in essence the result of conflict between Soul and Mind, and will never be eradicated except by spiritual and mental effort. Such efforts, if properly made with understanding as well shall see later, can cure and prevent disease by removing those basic factors which are its primary cause. No effort directed to the body alone can do more than superficially repair damage, and in this there is no cure, since the cause is still operative and may at any moment again demonstrate its presence in another form. In fact, in many cases apparent recovery is harmful, since it hides from the patient the true cause of this trouble, and in the satisfaction of apparently renewed health the real factor, being unnoticed, may gain in strength. Contrast these cases with that of the patient who knows, or who is by some wise physician instructed in, the nature of the adverse spiritual or mental forces at work, the result of which has precipitated what we call disease in the physical body. If that patient directly attempts to neutralize those forced, health improves as soon as this is successfully begun, and when it is completed the disease will disappear. This is true healing by attacking the stronghold, the very base of the cause of suffering.

One of the exceptions of materialistic methods in modern science is that of the great Hahnemann, the founder of Homeopathy, who with his realization of the beneficent love of the Creator and of the Divinity which resides within man, by studying the mental attitude of his patients towards life, environment and their respective diseases, sought to find in the herbs of the field and in the realms of nature the remedy which would not only heal their bodies but would at the same time uplift their mental outlook. May his science be extended and developed by those true physicians who have the love of humanity at hart.

500 years before Christ some physicians of ancient India, working under the influence of the Lord Buddha, advanced the art of healing to so perfect a state that they were able to abolish surgery, although the surgery of their time was as efficient or more so, than that of the present day. Such men as Hippocrates with his mighty ideals of healing, Paracelsus with his certainty of the divinity in man, and Hahnemann who realized that disease originated in a plane above the physical --- all these knew much of the real nature and remedy of suffering. What untold misery would have been spared during the last 20 or 25 centuries had the teaching of these great masters of their art been followed, but, as in other things, materialism has appealed too strongly to the Western world, and for so long a time, that the voices of the practical obstructors have risen above the advice of those who knew the truth.

Let it be briefly stated that disease, though apparently so cruel, is in itself beneficent and for our good and if rightly interpreted, it will guide us to our essential faults. If properly treated it will be the cause of removal of those faults and leave us better and greater than before. Suffering is a corrective to point out a lesson which by other means we have failed to grasp, and never can it be eradicated until that lesson is learnt. Let it also be known that in those who understand and are able to read the significance of premonitory symptoms disease may be prevented before its onset or aborted in its earlier stages if the proper corrective spiritual and mental efforts be undertaken. Nor need any case despair, however sever, for the fact that the individual is still granted physical life indicates that the Soul who rules is not without hope.

Chapter 2

To understand the nature of disease certain fundamental truths have to be acknowledged.

The first of these is that man has a Soul which is his real self; a Divine, Mighty Being, a Son of the Creator of all things, of which the body, although the earthly temple of that Soul, is but the minutest reflection: that our Soul, our divinity Who resides in and around us, lays down for us our lives as He wishes them to be ordered and, so far as we will allow, ever guides, protects and encourages us, watchful and beneficent to lead us always for our utmost advantage: that He, our Higher Self, being a spark of the Almighty, is thereby invincible and immortal.

The second principle is that we, as we know ourselves in this world, are personalities down here for the purpose of gaining all the knowledge and experience which can be obtained through earthly existence, of developing virtues within us, thus advancing towards the perfection of our natures. The soul knows what environment and what circumstances will best enable us to do this, and hence he places us in that branch of life most suited for the object.

Thirdly, we must realize that the short passage on this earth, which we know as life, is but a moment in the course of our evolution, as on day at school is to a life, and although we can for the present only see and comprehend that one day, our intuition tells us that birth was infinitely far from our beginning and death infinitely far from our ending. Our Souls, which are really we, are immortal, and the bodies of which we are conscious are temporary, merely as horses we ride to go a journey, or instruments we use to o a piece of work.

Then follows a fourth great principle, that so long as our Souls and personalities are in harmony all is joy and peace, happiness and health. It is when our personalities are led astray from the path laid down by the Soul, either by our own worldly desires or by the persuasion of others, that a conflict arises. This conflict is the root cause of disease and unhappiness. No matter what our work in the world --- bootblack or monarch, landlord or peasant, rich or poor --- so long as we do that particular work according to the dictates of the Soul, all is well; and we can further rest assured that in whatever station of life we are placed, princely or lowly, it contains the lessons and experiences necessary at the moment for our evolution, and gives us the best advantage for the development of ourselves.

The next great principle is the understanding of the Unity of al things: that the Creator of all things is Love, and that everything of which we are conscious is in all its infinite number of forms an manifestation of that Love, whether it be a planet or a pebble, a star or a dewdrop, man or the lowliest form of life. It may be possible to get a glimpse of this conception by thinking of our creator as a great blazing sun of beneficence and love and from the center an infinite number of beams radiate in every direction, and that we and all of which we are conscious are particles at the end of those beams, sent out to gain experience and knowledge, but ultimately to return to the great center. And though to us each ray may appear separate and distinct, it is in reality part of the great central Sun. Thus we may comprehend a little of the impossibility of separateness, as although each ray may have its individuality, it is nevertheless part of the great central creative power. Thus any action against ourselves or against another affects the whole, because by causing imperfection in a part it reflects on the whole, every particle of which must ultimately become perfect.

So we see there are two great possible fundamental errors: dissociation between our Souls and our personalities, and cruelty or wrong to others, for this is a sin against Unity. Either of these brings conflict, which leads to disease. An understanding of where we are making an error (which is so often not realized by us) and an earnest endeavor to correct the fault will lead not only to a life of joy and peace, but also to health.

Disease in itself beneficent, and has for its object the bringing back of the personality to the Divine will of the Soul; and thus we can see that it is both preventable and avoidable, since if we could only realize for ourselves the mistakes we are making and correct these by spiritual and mental means there could be no need for the severe lessons of suffering.

Every opportunity is given us by the divine Power to mend our ways before, as a last resort, pain and suffering have to be applied. It may not be the errors of this life, this day at school, which we are combating; and although we in our physical minds may not be conscious of the reason of our suffering, which ma to us appear cruel and without reason, yet our Souls (which are ourselves) know the full purpose and are guiding us to our best advantage. Nevertheless, understanding and correction of our errors would shorten our illness and bring us back to health. Knowledge of the Soul’s purpose and acquiescence in that knowledge means the relief of earthly suffering and distress, and leaves us free to develop our evolution in joy and happiness.

There are two great errors: first, to fail to honor and obey the dictates of our Soul, and second, to act against Unity. On account of the former, be ever reluctant to judge others, because what is right for one is wrong for another. The merchant, whose work it is to build up a big trade not only to his own advantage but also to that of all those whom he may employ, thereby gaining knowledge of efficiency and control and developing the virtues associated with each, must of necessity use different qualities and different virtues from those of a nurse, sacrificing her life in the care of the sick; and yet both, if obeying the dictates of their Souls, are rightly learning those qualities necessary for their evolution. It is obeying the commands of our Soul, our Higher Self, which we learn through conscience, instinct and intuition, that matters.

Thus we see that by its very principles and in its very essence, disease is both preventable and curable, and it is the work of spiritual healers and physicians to five, in addition to material remedies, the knowledge to the suffering of the error of their lives, and of the manner in which these errors can be eradicated, and so to lead the sick back to health and joy.

Chapter 3

What we know as disease is the terminal stage of a much deeper disorder, and to ensure complete success in treatment it is obvious that dealing with the final result alone will not wholly effective unless the basic cause is also removed.

There is one primary effort which man can make, and that is action against Unity; this originates in self-love. So also we ma say that here is but one primary affliction --- discomfort, or disease. And as action against Unity may be divided into various types, so also may disease --- the result of these actions --- be separated into main groups corresponding to their causes. The very nature of illness will be a useful guide to assist in discovering the type of action which is being taken against the Divine Law of Love and Unity.

If we have in our nature sufficient love of all things, then we can do no harm; because that love would stay our hand at any action, our mind at any thought which might hurt another. But we have not yet reached that state of perfection; if we had, there would be no need for our existence here. But all of us are seeking and advancing towards that state, and those of us who suffer in mind or body are by this very suffering being led towards that ideal condition; and if we will but read it aright, we may not only hasten our steps towards that goal, but also save ourselves illness and distress. From the moment the lesson is understood and the error eliminated there is no longer need for the correction, because we must remember that suffering is in itself beneficent, in that it points out to us when we are taking wrong paths and hastens our evolution to its glorious perfection.

The real primary disease of man are such defects as pride, cruelty, hate, self-love, ignorance, instability and greed; and each of these, if considered, will be found to be adverse to Unity. Such defects as these are the real diseases (using the word in the modern sense), and it is a continuation and persistence in such defects after we have reached that stage of development when we know them to be wrong, which precipitates in the body the injurious results which we know as illness.

Pride is due, firstly, to lack of recognition of the smallness of the personality and its utter dependence on the Soul, and that all the successes it may have are not of itself but are blessings bestowed by the Divinity within; secondly, the loss of the sense of proportion, of the minuteness of one amidst the scheme of Creation. As pride invariable refuses to bend with humility and resignation to the Will of the Great creator, it commits actions contrary to that Will.

Cruelty is a denial of the unity of all and a failure to understand that any action adverse to another is in opposition to the whole, and hence an action against Unity. No man would practice its injurious effects against those near and dear to him, and by the law of Unity we have to grow until we understand that everyone, as being part of a whole, must become near and dear to us, until even those who persecute us call up only feeling of love and sympathy.

Hate is the opposite of Love, the reverse of the Law of Creation. It is contrary to the whole Divine scheme and is a denial of the Creator; it leads only to such actions and thoughts which are adverse to Unity and the opposite of those which would be dictated by Love.

Self-love again is a denial of Unity and the duty we owe to our brother men by putting the interests of ourselves before the good of humanity and the care and protection of those immediately around us.

Ignorance is the failure to learn, the refusal to see Truth when the opportunity is offered, and leads to many wrong acts such as can only exist in darkness and are not possible when the light of Truth and Knowledge is around us.

Instability, indecision and weakness of purpose result when the personality refuses to be ruled by the Higher Self, and lead us to betray others through our weakness. Such a condition would not be possible had we within us the knowledge of the Unconquerable Invincible Divinity which is in reality ourselves.

Greed leads to a desire for power. It is a denial of the freedom and individuality of every soul. Instead of recognizing that every one of us is down here to develop freely upon his own lines according to the dictates of the soul alone, to increase his individuality, and to work free and unhampered, the personality with greed desires to dictate, mold command, usurping the power of the Creator.

Such are examples of real disease, the origin and basis of all our suffering and distress. Each of such defects, if persisted in against the voice of the Higher Self, will produce a conflict which must of necessity be reflected in the physical body, producing its own specific type of malady.

We can now see how any type of illness from which we may suffer will guide us to the discovery of the fault which lies behind our affliction. For example, Pride, which is arrogance and rigidity of mind, will give rise to those diseases which produce rigidity and stiffness of the body. Pain is the result of cruelty, whereby the patient leans through personal suffering not to inflict it upon others, wither from a physical or from a mental standpoint. The personalities of Hate are loneliness, violent uncontrollable temper, mental nerve storms and conditions of hysteria. The diseases of introspection --- neurosis, neurasthenia and similar conditions --- which rob life of so much enjoyment, are caused by excessive Self-love. Ignorance and lack of wisdom bring their own difficulties in everyday life, and in addition should there be a persistence in refusing to see truth when the opportunity has been given, short-sightedness and impairment of vision and hearing are the natural consequences. Instability of mind must lead to the same quality in the body with those various disorders which affect movement and co-ordination. The result of greed and domination of others is such diseases as will render the sufferer a slave to his own body, with desires and ambitions curbed by the malady.

Moreover, the very part of the body affected is no accident, but is in accordance with the law of cause and effect, and again will be a guide to help us. For example, the heart, the fountain of life and hence of love, is attacked when especially the love side of the nature towards humanity is not developed or is wrongly used; a hand affected denotes failure of wrong in action; the brain being the center of control, if afflicted, indicates lack of control in the personality. Such must follow as the law lays down. We are all ready to admit the many results which may follow a fit of violent temper, the shock of sudden bad news; if trivial affairs can thus affect the body, how much more serious and deep-rooted must be a prolonged conflict between soul and body. Can we wonder that the result gives rise to such grievous complaints as the diseases amongst us today?

But yet there is no cause for depression. The prevention and cure of disease can be found by discovering the wrong within ourselves and eradicating this fault by the earnest development of the virtue which will destroy it; not by fighting the wrong, but by bringing in such a flood of its opposing virtue that it will be swept from our natures.

Chapter 4

So we find that there is nothing of the nature of accident as regards disease, either in its type of in that part of the body which is affected; like all other results of energy, it follows the law of cause and effect. Certain maladies may be caused by direct physical means, such as those associated with some poisons, accidents and injuries, and gross excesses, but disease in general is due to some basic error in our constitution, as in the examples already given.

And thus for a complete cure not only must physical means be used, choosing always the best methods which are known to the art of healing, but we ourselves must also endeavor to the utmost of our ability to remove any fault in our nature; because final and complete healing ultimately comes from within, from the Soul itself, which by His beneficence radiates harmony throughout the personality, when allowed to do so.

As there is one great root cause of all disease, namely self-love, so there is one great certain method of relief of all suffering, the conversion of self-love into devotion to others. If we but sufficiently develop the quality of losing ourselves in the love and care of those around us, enjoying the glorious adventure of gaining knowledge and helping others, our personal grieves and sufferings rapidly come to an end. It is the great ultimate aim; the losing of our won interest in the service of humanity. It matters not the station in life in which our Divinity has placed us. Whether engaged in trade or profession, rich or poor, monarch or beggar, for one and all it is possible to carry on the work of their respective vocations and yet be veritable blessings to those around by communicating to them the Divine Love of Brotherhood.

But the vast majority of us have some way to travel before we can reach this state of perfection, although it is surprising how rapidly any individual may advance along these lines if the effort is seriously made, providing the trusts not in his poor personality alone but has implicit faith, that by the example and teaching of the great masters of the world he ma be enables to unite himself with his own Soul, the Divinity within, when all things become possible. In most of us there is one, or more, adverse defect which is particularly hindering our advancement, and it is such defect, or defects, which we must especially seek out within ourselves, and whilst striving to develop and extend the love side of our nature towards the world, endeavor at the same time to wash away any such defect in particular by the flooding of our nature with the opposing virtue. At first this may be a little difficult, but only just at first, for it is remarkable how rapidly a truly encouraged virtue will increase, linked with the knowledge that with the aid of the Divinity within us, if we but preserve, failure is impossible.

In the development of Universal Love within ourselves we must learn to realize more and more that every human being, however lowly, is a son or the Creator, and that one day and in due time he will advance to perfection just as we all hope to do. However base a man or creature may appear, we must remember that there is the Divine Spark within, which slowly but surely grow until the glory of the Creator irradiates that being.

Moreover, the question of right or wrong, of good an devil, is purely relative. That which is right in the natural evolution of the aboriginal would be wrong for the more enlightened of our civilization, and that which might even be a virtue in such as ourselves might be out of place, and hence wrong, in one who has reached the stage of discipleship. What we call wrong or evil is in reality good out of place, and hence is purely relative. Let us remember also that our standard of idealism again is relative; to the animals we must appear as veritable gods, whereas we in ourselves are very far below the standards of the great White brotherhood of Saints and Martyrs who have given their all to be examples to us. Hence we must have compassion and sympathy for the lowliest, for whilst we may consider ourselves as having advanced far above their level, we are in ourselves minute indeed, and have yet a long journey before us to reach the standard of our older brothers, whose light shines throughout the world in every age.

If Pride assails us, let us try to realize that our personalities are in themselves as nothing, unable to do any good work or acceptable service, or to resist the powers of darkness, unless assisted by that Light which is from above, the Light of our Soul; endeavor to comprehend a glimpse of the omnipotence and unthinkable mightiness of our creator, Who makes in all perfection a world in one drop of water and systems upon systems of universes, and try to realize the relative humility we owe and our utter dependence upon Him. We learn to pay homage and give respect to our human superiors; how infinitely more should we acknowledge our own frailty with utmost humility before the great Architect of the Universe!

If Cruelty, or Hate, bar our way to progress, let us remember that Love is the foundation of Creation, that in every living soul there is some good, and that in the best of us there is some bad. By seeking the good in others, even in those who at first offend us, we shall learn to develop, if nothing more, some sympathy and a hope that they will see better ways; then it follows that the desire will arise to help them to that uplift. The ultimate conquest of all will be through love and gentleness, and when we have sufficiently developed these two qualities nothing will be able to assail us, since we shall ever have compassion and not offer resistance; for, again, by the same law of our Higher Self, undeterred by the influence of others, and this can only be achieved if we gently go our own way, but at the same time never interfere with the personality of another or cause the least harm by method of cruelty or hate. We must strive to learn love of others, beginning perhaps with one individual or even an animal, and let this love develop and extend over a wider and wider range, until its opposing defects will automatically disappear. Love begets Love, as Hate does Hate.

The cure of self-love is effected by the turning outwards to others of the care and attention which we are devoting to ourselves, becoming so engrossed in their welfare that we forget ourselves in that endeavor. As one great order of Brotherhood expresses it, :to seek the solace of our own distress by extending relief and consolation to our fellow creatures in the hour of their affliction,” and there is no surer way of curing self-love and the disorders which follow it than by such a method.

Instability can be eradicated by the development of self-determination, by making up the mind and doing things with definiteness instead of wavering and hovering. Even if at first we may sometimes make errors, it were better to act than to let opportunities pass for the want of decision. Determination will soon grow; fear of plunging into life will disappear, and the experiences gained will guide our mind to better judgment.

To eradicate Ignorance, again let us not be afraid of experience, but with mind awake and with eyes and ears wide open take in every particle of knowledge which may be obtained. At the same time we must keep flexible in thought, lest preconceived ideas and former convictions rob us of the opportunity of gaining fresh and wider knowledge. We should be ever ready to expand the mind and to disregard any idea, however firmly rooted, if under wider experience a greater truth shows itself.

Like Pride, Greed is a great obstacle to advancement, and both of these must be ruthlessly washed away. The results of Greed are serious indeed because it leads us to interfere with the soul-development of our fellow-men. We must realize that every being is here to develop his own evolution according to the dictates of his Soul, and his Soul alone, and that none of us must do anything but encourage our brother in that development. We must help him to hope and, if in our power, increase his knowledge and worldly opportunities to gain this advancement. Just as we would wish others to help us up the steep and difficult mountain path of life, so let us be ever ready to lend a helping hand and give the experience of our wider knowledge to a weaker or younger brother. Such should be the attitude of parent to child, master to man or comrade to comrade, giving care, love and protection as far as may be needed and beneficial, yet never for one moment interfering with the natural evolution of the personality, as this must be dictated by the Sou.

May of us in our childhood and early life are much nearer to our own Soul than we are in later years, and have then clearer ideas of our work in life, the endeavors we are expected to make and the character we are required to develop. The reason for this is that the materialism and circumstances of our age, and the personalities with whom we associate, lead us away from the voice of our Higher Self and bind us firmly to the commonplace with its lack of ideals, all too evident in this civilization. Let the parent, the master and the comrade ever strive to encourage the growth of the Higher Self within those over whom they have the wonderful privilege and opportunity to exert their influence, but let them ever allow freedom to others, as they hope to have freedom given to them.

So in a similar way may we seek out any faults in our constitution and sash them out by developing the opposing virtue, thus removing from our nature the cause of the conflict between Soul and personality, which is the primary basic cause of disease. Such action alone, if the patient has faith and strength, will bring relief, health and joy, and in those not so strong will materially assist the work of the earthly physician in bringing about the same result.

We must earnestly learn to develop individuality according to the dictates of our won Soul, to fear not man and to see that no one interferes with, or dissuades us from, the development of our evolution, the fulfillment of our duty and the rendering of help to our fellow-men, remembering that the further we advance, the greater blessing we become to those around. Especially must we be on guard in the giving of help to other people, no matter whom they be, to be certain that the desire to help comes from the dictates of the Inner Self and is not a false sense of duty imposed by the suggestion or persuasion of a more dominant personality. One tragedy resulting from modern convention is of such a type, and it is impossible to calculate the thousands of hindered lives, the myriads of missed opportunities, the sorrow and the suffering so caused, the countless number of children who from a sense of duty have perhaps for years waited upon an invalid when the only malady the parent has known has been the greed of attention.

Think of the armies of men and women who have been prevented from doing perhaps some great and useful work for humanity because their personality has been captured by some one individual from whom they have not had the courage to win freedom; the children who in their early days know and desire their ordained calling, and yet from difficulties of circumstance, dissuasion by others and weakness of purpose glide into some other branch of life, where they are neither happy nor able to develop their evolution as they might otherwise have done. It is the dictates of our conscience alone whichever it may be, we should obey that command to the utmost of our ability.

Finally let us not fear to plunge into life; we are here to gain experience and knowledge, and we shall learn but little unless we face realities and seek to our utmost. Such experience can be gained in every quarter, and the truths of nature and of humanity can be won just as effectively, perhaps even more so, in a country cottage as amongst the noise and hustle of a city.

Chapter 5

As lack of individuality (that is, the allowing of interference with the personality, such interference preventing it from complying with the demands of the Higher Self) is of such great importance in the production of disease, and as it often begins early in life, let us now consider the true relation between parent and child, teacher and pupil.

Fundamentally, the office of parenthood is to be the privileged names (and, indeed, it should be considered as divinely privileged) of enabling a soul to contact this world for the sake of evolution. If properly understood, there is probably no greater opportunity offered to mankind than this, to be the agent of the physical birth of a soul and to have the care of the young personality during the first few years of its existence on earth. The whole attitude of parents should be to give the little newcomer all the spiritual, mental and physical guidance to the utmost of their ability, ever remembering that the wee one is an individual soul come down to gain his own experience and knowledge in his own way according to the dictates of his Higher Self, and every possible freedom should be given for unhampered development.

The office of parenthood is one of divine service, an should be respected as much as, or perhaps even more then, any other duty we may be called upon to undertake. As it is one of sacrifice, it must ever be borne in mind that nothing whatever should be required in return from the child, the whole object being to give, and give alone, gentle love, protection and guidance until the soul takes charge of the young personality. Independence, individuality and freedom, should be taught from the beginning, and the child should be encouraged as early as possible in life to think and act for himself. All parental control should be relinquished step by step as the ability for self-management is developed, and later on no restraint or false idea of duty to parenthood should hamper the dictates of the child’s soul.

Parenthood is an office in life which passes from one to another, and is in essence a temporary giving of guidance and protection for a brief period, after which time it should then cease its efforts an leave the object of its attention free to advance alone. Be it remembered that the child for whom we may become a temporary guardian may be a much older and greater soul than ourselves, and spiritually our superior, so that control and protection should be confined to the needs of the young personality.

Parenthood is a sacred duty, temporary in its character and passing from generation to generation. It carries with it nothing but service and calls for no obligation in return from the young, since they must be free to develop in their own way and become as fitted as possible to fulfill the same office in but a few years’ time. Thus the child should have no restrictions, no obligations and no parental hindrances, knowing that parenthood had previously been bestowed on his father and mother and that it may be his duty to perform the same office for another.

Parents should be particularly on guard against any desire to mold the young personality according to their own ideas or wishes, and should refrain from any undue control or demand of favors in return for their natural duty and divine privilege of being the means of helping a soul to contact the world. Any desire for control, or wish to shape the young life for personal motives, is a terrible form of greed and should never be countenanced, for if in the young gather or mother this take root it will in later years lead them to be veritable vampires. If there is the least desire to dominate, it should be checked at the onset.

We must refuse to be under the slavery of greed, which compels in us the wish to possess others. We must encourage in ourselves the art of giving, and develop this unit it has sashed out by its sacrifice every trace of adverse action.

The teacher should ever bear in mind that it is his office merely to be the agent of giving to the young guidance and an opportunity of learning the things of the world and of life, so that each child may absorb knowledge in this own way, and if allowed freedom, instinctively choose that which is necessary for the success of his life. Again, therefore, nothing more than the gentlest care and guidance should be given to enable the student to gain the knowledge he requires.

Children should remember that the office of parenthood, as emblematical of creative power, is divine in its mission, but that it calls for no restriction of development and no obligations which might hamper the life and work dictated to them by their own Soul. It is impossible to estimate in this present civilization the untold suffering, the cramping of natures and the developing of dominant characters which the lack of a realization of this fact produces. In almost every home parents and children build themselves prisons from entirely false motives and a wrong conception of the relationship of parent and child. These prison bar the freedom, cramp the life, prevent the natural development and bring unhappiness to all concerned, and the mental, nervous and even physical disorders which afflict such people from a very large proportion indeed of the sickness of our present time.

It cannot be too firmly realized that every soul in incarnation is down here for the specific purpose of gaining experience and understanding, and of perfecting his personality towards those ideals laid down by the soul. No matter what our relationship be to each other, whether husband and wife, parent and child, brother and sister, or master and man, we sin against our Creator and against our fellow-men if we hinder from motive of personal desire the evolution of another soul. Our sole duty is to obey the dictates of our own conscience, and this will never for one moment brook the domination of another personality.

Let everyone remember that his Soul has laid down for hi a particular work, and that unless he does this work, though perhaps not consciously, he will inevitably raise a conflict between his Soul and personality which of necessity reacts in the form of physical disorders.

True, it may be the calling of any one individual to devote his life to one other alone, but before doing so let him be absolutely certain that this is the command of his Soul, and that is not the suggestion of some other dominant personality over-persuading him, or false ideas of duty misdirecting him. Let him also remember that we come down into this world to win battles, to gain strength against those who would control us, and to advance to that stage when we pass through life doing our duty quietly and calmly, undeterred and uninfluenced by any living being, calmly guided always by the voice our our Higher Self.

For very many their greatest battle will be in their own home, where before gaining their liberty to win victories in the world they will have to free themselves from the adverse domination and control of some very near relative.

Any individual, whether adult or child, part of whose work it is in this life to free himself from the dominant control of another, should remember the following: firstly, that his would-be oppressor should be regarded in the same way as we look upon an opponent in sport, as a personality with whom we are playing the game of Life, without he least trace of bitterness, and that if it were not for such opponents we should be lacking the opportunity of developing our own courage and individuality; secondly, that the real victories of life come through love and gentleness, and that in such a contest no force whatever must be used: that by steadily growing in his own nature, bearing sympathy, kindness and, if possible, affection --- or, even better, love --- towards the opponent, he may so develop that in time he may very gently and quietly follow the call of conscience without allowing the least interference.

Those who are dominant require much help and guidance to enable them to realize the great universal truth of Unity and to understand the joy of Brotherhood. To miss such things is to miss the real happiness of Life, and we must help such folk as far as lies within our power. Weakness on our part, which allow them to extend their influence, will in no way assist them; a gentle refusal to be under their control and an endeavor to bring to them the realization of the joy of giving will help them along the upward path.

The gaining of our freedom, the winning of our individuality and independence, will in most cases call for much courage and faith. But in the darkest hours, and when success seems will-nigh impossible, let us ever remember that God’s children should never be afraid, that our Souls only give us such tasks as we are capable of accomplishing, and that with our won courage and faith in the Divinity within us victory must come to all who continue to strive.

Chapter 6

And now, dear brothers and sisters, when we realize that Love and Unity are the great foundations of our Creation, that we in ourselves are children of the Divine Love, and that the eternal conquest of all wrong and suffering will be accomplished by means of gentleness and love, when we realize al this, where in this beauteous picture are we to place such practices as vivisection and animal gland grafting? Are we still so primitive, so pagan, that we yet believe that by the sacrifice of animals we are enabled to escape the results of our own faults and failings?

Nearly 2,500 years ago the Lord Buddha showed to the world the wrongness of sacrificing the lower creatures. Humanity already owes a mighty debt to the animals which it has tortured and destroyed, and far from any good resulting to man from such inhuman practices, nothing but harm and animal kingdoms.

How far have we of the West wandered from those beautiful ideas of our Mother India of old times, when so great was the love for the creatures of the earth that men were trained and skilled to attend the maladies and injuries of not only the animals, but also the birds. Moreover, there were vast sanctuaries for all types of life, and so averse were the people to hurting a lower creature that any man who hunted was refused the attendance of a physical in time of sickness until he had vowed to relinquish such a practice. Let us not speak against the men who practice vivisection, for numbers of these are working with truly humanitarian principles, hoping and striving to find some relief for human suffering; their motive is good enough, but their wisdom is poor, and they have little understanding of the reason of life. Motive alone, however right, is not enough; it must be combined with wisdom and knowledge.

Of the horror of the black magic associated with gland grafting let us not even write, but improve human being to shun it as ten thousand times worse than any plaque, for it is a sin against God, man and animal.

With just such one or two exceptions there is no point in dwelling on the failure of modern medical science; destruction is useless unless we rebuild a better edifice, and as in medicine the foundation of the newer building is already laid, let us concentrate on adding one or two stones to that temple. Neither is adverse criticism of the profession to-day of value; it is the system which is mainly wrong, not the men; for it is a system whereby the physician, from economic reasons alone, ahs not the time for administering quiet, peaceful treatment or the opportunity for the necessary meditation and thought which should be the heritage of those who devote their lives to attendance on the sick. As Paracelsus said, the wise physician attends five, not fifteen, patients in a day --- in ideal impracticable in this age for the average practitioner.

The dawn of a new and better art of healing is upon us. A hundred years ago the Homeopathy of Hahnemann was as the first streak of the morning light after a long night of darkness, and it may paly a big part in the medicine of the future. Moreover, the attention which is being given at the present time to improving conditions of life and providing purer and cleaner diet is an advance towards the prevention of sickness; and those movements which are directed to bring to the notice of the people both the connection between spiritual failings and disease and the healing which may be obtained through perfection of the mind, are pointing the way towards the coming of that bright sunshine in whose radiant light the darkness of disease will disappear.

Let us remember that disease is a common enemy, and that every one of us who conquers a fragment of it is thereby helping not only himself but the whole of humanity. A certain, but definite, amount of energy will have to be expended before its overthrow is complete; let us one and all strive for this result, and those who greater and stronger than the others may not only do their share, but materially assist their weaker brothers.

Obviously the first way to prevent the spread and increase of disease is for us to cease committing those actions which extend its power; the second, to wipe out from our natures our own defects, which would allow further invasion. The achievement of this is victory indeed; then, having freed ourselves, we are free to help others. And it is not so difficult as it may at first appear; we are but expected to do our best, and we know that this is possible for all of us if we will but listen to the dictates of our won Soul. Life does not demand of us unthinkable sacrifice; it asks us to travel its journey with joy in our heart and to be a blessing to those around, so that if we leave the world just that trifle better for our visit, then have we done our work.

The teachings of religions, if properly read, plead with us “to forsake all and follow Me”, the interpretation of which is to give ourselves entirely up to the demands of our Higher Self, but not, as some imagine, to discard home and comfort, love and luxury; very far from this is the truth. A prince of the realm, with all the glories of the palace, ma be a Godsend and a blessing indeed to his people, to his country --- nay, even to the world; how much might have been lost hand that prince imagined it his duty to enter a monastery. The offices of life in every branch, from the lowliest to the most exalted, have to be filled, and the Divine Guide of our destinies knows into which office to place us for our best advantage; all we are expected to do is to fulfill that duty cheerfully and well. There are saints at the factory bench and in the stokehold of a ship as well as among the dignitaries of religious orders.

Not one of us upon this earth is being asked to do more than is within his power to perform, and if we strive to obtain the best within us, ever guided y our Higher Self, health and happiness is a possibility for each one.

For the greater part of the last two thousand years Western civilization has passed through and age of intense materialism, and the realization of the spiritual side of our natures and existence has been greatly lost in the attitude of mind which has placed worldly possessions, ambitions, desires and pleasures above the real things of life.

The true reason of man’s existence on earth has been overshadowed by his anxiety to obtain from his incarnation nothing but worldly gain. It has been a period when life has been very difficult because of the lack of the real comfort, encouragement and uplift which is brought by a realization of greater things than those of the world.

During the last centuries religions have to many people appeared rather as legends having no bearing on their lives instead of being the very essence of their existence. The true nature of our Higher Self, the knowledge of previous and later life, apart from this present one, has meant but very little to us instead of being the guide and stimulus of our every action. We have rather shunned the great things and attempted to make life as comfortable as possible by putting the super-physical out of our minds and depending upon earthly pleasures to compensate us for our trials. Thus have position, rank, wealth and worldly possessions become the goal of these centuries; and all such things are transient and can only be obtained and held with much anxiety and concentration of material things, so has the real internal peace and happiness of the past generations been infinitely below that which is the due of mankind.

The real peace of the Soul and mind is with us when we are making spiritual advance, and it cannot be obtained by the accumulation of wealth alone, no matter how great. But the times are changing, and the indications are many that this civilization has begun to pass from the age of pure materialism to a desire for the realities and truths of the universe. The general and rapidly increasing interest exhibited today for knowledge of super-physical truths, and growing number of those who are desiring information on existence before and after this life, the spiritual means, the quest after the ancient teachings and wisdom of the East --- all these are signs that people of the present time have glimpsed the reality of things. Thus, when we come to the problem of healing we can understand that this also will have to keep peace with the times and change its methods from those of gross materialism to those of a science grounded upon the realities of Truth and governed by the same Divine laws which rule our very physical methods of treating the physical body to that of spiritual and mental healing, which, by bringing about harmony between the Soul and mind, will eradicate the very basic cause of disease, and then allow such physical means to be used as may be necessary to complete the cure of the body.

It seems quite possible that unless the medical profession realizes these facts and advances with the spiritual growth of the people the art of healing may pass into the hands of religious orders or into those of the trueborn healers of men who exist in every generation, but who yet have lived more or less unobserved, prevented from following their natural calling by the attitude of the orthodox. So that the physician of the future will have two great aims.

The first will be to assist the patient to acknowledge of himself and to point out to him the fundamental mistakes he may be making, the deficiencies in his character which he should remedy, and the defects in his nature which must be eradicated and replaced by the corresponding virtues. Such a physician will have to be a great student of the laws of governing humanity and of human nature itself, so that he may recognize in all who come to him those elements which are causing a conflict between the Soul and the personality.

He must be able to advise the sufferer how best to bring about the harmony required, what actions against Unity he must cease to perform and the necessary virtues he must develop to wipe out his defects. Each case will need a careful study, and it will only be those who have devoted much of their life to the knowledge of mankind and in whose heart burns the desire to help, who will be able to undertake successfully this glorious and divine work for humanity, to open the eyes of a sufferer and enlighten him on the reason of his being and to inspire hope, comfort and faith which will enable him to conquer his malady.

The second duty of the physician will be to administer such remedies as will help the physical body to gain strength and assist the mind to become calm, widen its outlook and strive towards perfection thus bringing peace and harmony to the whole personality. Such remedies there are in nature, placed there by the mercy of the Divine Creator for the healing and comfort of mankind. A few of these are known and more are being sought at the present time by physicians in different parts of the world, especially in our Mother India, and there is no doubt that when such researches have become more developed we shall regain much of the knowledge which was known more than two thousand years ago, and the healer of the future will have at his disposal the wonderful and natural remedies which sere divinely placed for man to relieve his sickness.

Thus the abolition of disease will depend upon humanity realizing the truth of the unalterable laws of our Universe and adapting itself with humility and obedience to those laws, thus bringing peace between its Soul and itself, and gaining the real joy and happiness of life.

And the part of the physician will be to assist any sufferer to a knowledge of such truth and to point our to him the means by which he can gain harmony, to inspire him with faith in his Divinity which can overcome all, and to administer such physical remedies as will help in the harmonizing of the personality and the healing of the body.


The 12 Healers and 26 Other Remedies

In treating cases with these remedies no notice is taken of the nature of the disease. The individual is treated, and as he becomes well the disease goes, having been cast off by the increase of health. All know that the same disease may have different effects on different people; it is the effects that need treatment, because they guide to the real cause.

The mind being the most delicate and sensitive part of the body, shows the onset and the course of disease much more definitely than the body, so that the outlook of mind is chosen as the guide as to which remedy or remedies are necessary.

In illness there is a change of mood from that in ordinary life, and those who are observant can notice this change often before, and sometimes long before the disease appears, and by treatment can prevent the malady ever appearing. When illness has been present for some time, again the mood of the suffers will guide to the correct remedy.

Take no note of the disease, think only of the outlook on life of the one in distress.

The 38 remedies are placed under the following 7 headings








The following table will indicate the quality, the fault, and the remedy which aids the personality to dispel that fault. (The original 12 Healers)

Failing Herb Virtue

Restraint Chicory Love

Fear Mimulus Sympathy

Restlessness Agrimony Peace

Indecision Scleranthus Steadfastness

Indifference Clematis Gentleness

Weakness Centaury Strength

Doubt Gentian Understanding

Over-enthusiasm Vervain Tolerance

Ignorance Cerato Wisdom

Impatience Impatiens Forgiveness

Terror Rock Rose Courage

Grief Water Violet Joy

Rescue Remedy

1. Rock Rose

2. Clematis

3. Impatiens

4. Cherry Plum

5. Star of Bethlehem

(5x dilution; 27% alcohol)


1. Rock Rose

The remedy of emergency for cases where there even appears no hope. In accident or sudden illness, or when the patient is very frightened or terrified, or if the condition is serious enough to cause great fear to those around. If the patient is not conscious the lips may be ministered with the remedy. Other remedies in addition may also be required, as, for example, if there is unconsciousness, which is a deep, sleepy state, Clematis; if there is torture, Agrimony, and so on.

Original 12: TERROR - COURAGE

Are you one of those in absolute despair, in terror: who feel that you can bear nothing more; terrified as to what will happen: often death; of suicide; of insanity; of some awful disease: or fearful of facing the hopelessness of material circumstances?

If so, you are learning to be brave against great odds, and fighting for your freedom, and the beautiful little yellow Rock Rose, and fighting for your freedom, and the beautiful little yellow Rock Rose which grows so abundantly on our hilly pastures, will give you the courage to win through.

2. Mimulus

Fear of worldly things, illness, pain, accidents, poverty, of dark, of being alone, of misfortune. The fears of everyday life. These people quietly and secretly bear their dread, they do not freely speak of it to others.

Original 12: FEAR - SYMPATHY

Are you one of those who are afraid; afraid of people of circumstances: who go bravely on and yet your life is robbed of joy through fear; fear of those things that never happen; fear of people who rely have no power over you; fear of tomorrow and what it may bring; fear of being ill or losing friends; fear of convention; fear of a hundred things?

Do you wish to make a stand for your freedom, and yet have not the courage to break away from your bonds; if so Mimulus, fund growing on the sides of the crystal streams, will set you free to love your life, and teach you to have the tenderest sympathy for others.

3. Cherry Plum

Fear of the mind being over-strained, of reason giving way, of doing fearful and dreaded things, not wished and known wrong, yet there comes the thought and impose to do them.

4. Aspen

Vague unknown fears, for which there can be given no explanation, no reason. Yet the patient may be terrified of something terrible going to happen, he knows not what. These vague unexplainable fears may haunt by night or day. Sufferes often are afraid to tell their trouble to others.

5. Red Chestnut

For those who find it difficult not to be anxious for other people. Often they have ceased to worry about themselves, but for those of whom they are fond they may suffer much, frequently anticipating that some unfortunate thing may happen to them.


1. Cerato

Those who have not sufficient confidence in themselves to make their own decisions. They constantly seek advice from others, and are often misguided.


Are you one of those who feel that you have wisdom; that you could be a philosopher and a guide to your fellow-men? Do you feel the power within you to advise them in their difficulties, to soothe their sorrows, and at all times to be a help to the in their troubles; and yet, through lack of confidence in yourself, you are unable to accomplish this, possibly because you are listening too much to the voice of others and paying too great attention to the conventions of the world? Do you realize that it is only this lack of confidence in yourself, this ignorance of your own wisdom and knowledge, that that tempts you to listen too intently to the advice of others?

Then Cerato will help you to find your individuality, your personality, and, freed from outside influences, enable you to use the great gift of wisdom that you possess for the good of mankind.

2. Scleranthus

Those who suffer much from being unable to decide between two things, first one seeming right then the other. They are usually quiet people, and bear their difficulty alone, as they are not inclined to discuss it with others.


Are you one of those who find it difficult to make decisions; to forum opinions when conflicting thoughts enter your mind so that it is hard to decide on the right course: when indecision dogs your path and delays your progress: does first one thing seem right and then another?

If so you are learning prompt action under trying circumstances; to form correct opinions and be steadfast in following them; and the little green Scleranthus of the cornfields will help you to this end.

3. Gentian

Those who are easily discouraged. They may be progressing well in illness, or in the affairs of their daily life, but any small delay or hindrance to progress causes doubt and soon disheartens them.


Are you one of those with high ideals, with hopes of doing good; who find yourself discouraged when your ambitions are not quickly realized? When success is in your path are you elated, but when difficulties occur easily depressed?

If so, the little gentian of our hilly pastures will help you to keep your firmness of purpose, and happier and more hopeful outlook even when the sky is over-cast. It will bring you encouragement at all times, and the understanding that there is no failure when you are doing your utmost, whatever the apparent result.

4. Gorse

Very great hopelessness, they have given up belief that more can be done for them. Under persuasion or to please others they may try different treatments, at the same time assuring those around that there is so little hope of relief.

5. Hornbeam

For those who feel that they have not sufficient strength, mentally of physically, to carry the burden of life placed upon them, the affairs of every day seems too much for them to accomplish, though they generally succeeded in fulfilling their task. For those who believe that some part, of mind or body, needs to be strengthened before they can easily fulfill their work.

6. Wild Oat

Those who have ambitions to do something of prominence in life, who wish to have much experience, and to enjoy all that which is possible for them, to take life to the full. Their difficulty is to determine what occupation to follow; although their ambitions are strong, they have no calling which appeals to them above all others. This may cause delay and dissatisfaction.


1. Clematis

Those who are dreamy, drowsy, not fully awake, no great interest in life. Quiet people, not really happy in their present circumstances, living more in the future than in the present; living in hopes of happier times, when their ideals may come true. In illness some make little or no effort to get well, and in certain may even look forward to death, in the hope of better times; or maybe , meeting again some beloved one who they have lost.


Are you one of those who find that life has not much interest: who wake almost wishing there were not another day to face: that life is so difficult, so hard, and has so little joy: that nothing real seems worth while, and how good it would be just to go to sleep: that it is scarcely worth the effort to try and get well? Have your eyes that far-away look as though you live in dream and find the dreams so much more beautiful than life itself: or are your thoughts, perhaps, more often with someone who has passed out of this life?

If you feel this way you are learning "to hold on when there is nothing in you except the will which says to you - hold on!" and it is a very great victory to win through. That beautiful plant which adorns our hedges where there is chalk, the Clematis, better known as Traveller's Joy, and whose feathery seeds are always longing to be blown away and start again, will help you so much to come back and face life and find your work, and bring you joy.

2. Honey-suckle

Those who live much in the past, perhaps a time of great happiness, or memories of a lost friend, or ambitions which have not come true. They do not expect further happiness such as they have had.

3. Wild Rose

Those who without apparently sufficient reason become resigned to all that happens, and just glide through life, take it as it is, without any effort to improve things and find some joy. They have surrendered to the struggle of life without complaint.

4. Olive

Those who have suffered much mentally or physically and are so exhausted and weary that they feel they have no more strength to make any effort. Daily life is hard work for them, without pleasure.

5. White Chestnut

For those who cannot prevent thoughts, ideas, arguments which they do not desire from entering their minds. Usually at such times when the interest of the moments is not strong enough to keep the mind full. Thoughts which worry and will remain, or if for time thrown out, will return. They seem to circle round and round and cause mental torture. The presence of such unpleasant thought drives out peace and interferes with being able to think only of the work or pleasure of the day.

6. Mustard

Those who are liable to times of gloom. or even despair, as though a cold dark cloud overshadowed them and rid the light and the joy of life. It may not be possible to give any reason or explanation for such attacks. Under these conditions it is almost impossible to appear happy or cheerful.

7. Chestnut Bud

For those who do not take full advantage of observation and experience, and who take a longer time than others to learn the lesson of daily life. Whereas one experience would be enough for some, such people find it necessary to have more, sometimes several, before the lesson is learnt. Therefore, to their regret, they find themselves having to make the same error on different occasions when once would have been enough, or observation of others could have spared them even that one fault.


1. Water Violet

For those who in health or illness like to be alone. Very quiet people, who move about without noise speak little, and then gently. Very independent, capable and self-reliant. Almost free of the opinions of others. They are aloof, leave people alone and go their own way. Often clever and talented. Their peace and calmness is a blessing to those around them.

Original 12: GRIEF - JOY

Are you one of those great souls who bravely and without complaint, still endeavoring to serve your brother-men, bear suffering calmly and with resignation, not allowing your grief to interfere with your daily work? Have you had real losses, sad times, and yet go quietly on?

If so, the beautiful Water Violet, which floats so freely on the surface of our clearest streams, will help you to understand that you are being purified through your grief, uplifted to a great ideal, so that you may learn to serve your fellow-men even in the hour of your affliction: that you are learning to stand absolutely alone in the world, gaining the intense joy of complete freedom, and therefore of perfect service to mankind. And when this is realized it is no longer sacrifice but the exquisite joy of helpfulness even under all conditions. Moreover that little plant will help you to the understanding that so much you think of in life as being cruel and sad, it truly for the good of those you pity.

2. Impatiens

Those who are quick in thought and action and who wish all things to be done without hesitation or delay. When ill they are anxious for a hasty recovery. They find it very difficult to be patient with people who are slow, as they consider it wrong and a waste of time, and the will endeavor to make such people quicker in all way. They often prefer to work and think alone, so that they can do everything at their own speed.


Are you one of those who know that deep down in your nature there is still trace of cruelty; when buffered and harassed you find it difficult not to have a little malice? Have you still left within you the desire to use force to bring another to your way of thinking; are you impatient and does that impatience sometimes make you cruel: have you left in you nature any trace of inquisitor?

If so, you are striving for exquisite gentleness and forgiveness, and that beautiful mauve flower, Impatiens, which grows along the sides of some of theWelsh streams, will, with its blessing, help you along the road.

3. Heather

Those who are always seeking the companionship of anyone who may be available, as they find it necessary to discuss their own affairs with others, no matter whom it may be. They are very unhappy if they have to be alone for any length of time.


1. Agrimony

The jovial, cheerful, humorous people who love peace and are distressed by argument or quarrel, to avoid which they will agree to give up much. Though generally they have troubles and are tormented and restless and worried in mind or in body, they hide their cares behind their humor and jesting and are considered very good friend to know. They often take alcohol or drugs in excess, to stimulate themselves and help themselves bear their trials with cheerfulness.


Are you one of those who suffer torments; whose soul is restless: who can find no peace, and yet bravely face the world and hide your torture from your fellow-men: who laugh and smile and jest, and help those around you to keep a cheery heart while you are suffering? Do you seek to soothe your sorrows by taking wine and drugs to help you face your trials: do you feel that you must have some stimulant in life to keep you going?

2. Centaury

Kind, quiet, gentle people who are over-anxious to serve others. They overtax their strength in their endeavors. Their wish so grows upon them that they become more servants than willing helpers. Their good nature leads them to do more than their own share of work, and in so doing they may neglect their own particular mission in life.


Are you one of those people whom everybody uses, because in the kindness of your hurt you do not like to refuse them anything : do you just give in for the sake of peace rather than do what you know is right, because you do not wish to struggle: whose motive is good, but who are being passively used instead of actively choosing your own work. Those of you who are door-mats are very long way along the road to being of great service once you can realize that you must be a little more positive in your life.

​ Centaury, that grows in our pastures, will help you to find your real self, so that you may become an active, positive worker instead of a passage agent.

3. Walnut

For those who have definite ideals and ambitions in life and are fulfilling them, but on rare occasions are tempted to be led away from their own ideas, aims and work by the enthusiasm, convictions or strong opinions of theres. The remedy gives constancy and protection from outside influences.

4. Holly

For those who sometimes are attacked by thoughts of such kind as jealousy, envy, revenge, suspicion. For the different forms of vexation. Within themselves they may suffer much, often when there is no real cause for their unhappiness.


1. Larch

For those who do not consider themselves as good or capable as those around them, who expect failure, who feel that they will never be a success, and so do not venture or make a strong enough attempt to succeed.

2. Pine

For those who blame themselves. Even when successful they think that they could have done better, and are never content with their efforts or the results. They are hard-working and suffer much from the faults they attach to themselves. Sometimes if there is any mistake it is due to another, but they will claim responsibility even for that.

3. Elm

Those who are doing good work, are following the calling of their life and who hope to d something of importance, and this often for the benefit of humanity. At times there may be periods of depression when they feel that the task they have undertaken is too difficult, and not within the power of a human being.

4. Sweet Chestnut

For those moments to be unbearable. When the mind or body feels as if it had borne to the uttermost limit of its endurance, and that now it must give way. When it seems there is nothing but destruction and annihilation left to face.

5. Star of Bethlehem

For those in great distress under conditions which for a time produce great unhappiness. The shock of serious news, the loss of someone dear, the fright following an accident, and such like. For those who for a time refuse to be consoled this remedy brings comfort.

6. Willow

For those who have suffered adversity or misfortune and find these difficult to accept, without complaint or resentment, as they judge lie much by the success which it brings. They feel that they have not deserved so great t trial, that it was unjust, and they become embittered. They often take less interest and less activity in those things of life which they had previously enjoyed.

7. Oak

For those who are struggling and fighting strongly to get well, or in connection with the affairs of their daily life. They will go on trying one thing after another, though their case may seem hopeless. They will fight on. They are discontented with themselves if illness interferes with their duties or helping others. They are brave people, fighting against great difficulties, without loss of hope or effort.

8. Crab Apple

This is the remedy of cleansing. For those who feel as if the had something not quid clean about themselves. Often it is something of apparently little importance: in others there may be more serious disease which is almost disregarded compared to the one thing on with they concentrate. In both types they are anxious to be free from the one particular thing which is greatest in their minds and which seems so essential to them that it should be cured. They become despondent if treatment fails. Being a cleanser, this remedy purifies wounds if the patient has reason to believe that some poison has entered which must be drawn out.


1. Chicory

Those are who very mindful of the needs of others; they tend to be over-full of care for children, relatives, friends, always finding something that should be put right. They are continually correcting what they consider wrong, and enjoy doing so. They desire that those for whom they care should be near them.

Original 12: RESISTANT - LOVE

Are you one of those who long to serve the world: who long to open out both arms and bless all around you; who wish to help and comfort and sympathize, and yet for some reason circumstances or people stop you? Do you find that instead of serving many you are held in the grip of only a few, so that your opportunity of giving as fully as you wish is limited: are you getting to that stage when you wish to realize that it is, "when all men count with you, but one too much?"

Then that beautiful blue Chicory of the cornfields will help you to your freedom, the freedom so necessary to us all before we can serve the world.

2. Vervain

Those with fixed principles and ideas, which they are confident are right, and which they very rarely change. They have a great wish to convert all around them to their own views of life. They are strong of will and have much courage when the are convinced of those things that they wish to teach. In illness they struggle on long after many would have given up their duties.


Are you one of those burning with enthusiasm: longing to do big things, and wishing all done in a moment of time? Do you find it difficult patiently to work out your scheme because you want the result as soon as you start? Do you find your very enthusiasm making you strict with others; wishing the to see thins as you see them; trying to force them to your own opinions, and being impatient when they do not follow?

If so, you have within you the power of being a leader and a teacher of men. Vervain, the little mauve flower of the hedge-banks, will help you to the qualities you need, kindness for your brothers, and tolerance for the opinions of others: it will help you to realize that the big things of life are done gently and quietly without strain or stress.

3. Vine

Very capable people, certain of their own ability, confident of success. Being so assured, they think that it would be for the benefit of others if they could be persuaded to do things as they themselves do, or as they are certain is right. Even in illness they will direct their attendants. They may be of great value in emergency.

4. Beech

For those who feel the need to see more good and beauty in all that surrounds them. And, although much appears to be wrong, to have the ability to see the good growing within. So as to be able to be more tolerant, lenient and understanding of the different way each individual and all things are working to their own final perfection.

5. Rock Water

Those who are very strict in their way of living; they deny themselves many of the joys and pleasures of life because they conider it might interefer with their work. They are hard masters to themselves. They sish to be well and strong and active, and will do anything which they believe will keep them so. They hope to be examples which will appeal to others who may then follow their ideas and be better as a result.

Methods of Dosage

As all these remedies are pure and harmless, there is no fear of giving too much or too often, though only the smallest quantities are necessary to act as a dose. Nor can any remedy do harm should it prove not be the one actually needed for the case.

To prepare, take about 2 drops from the stock bottle into a small bottle nearly filled with water, if this is requires to keep for same time, a little brandy may be added as a preservative. This bottle is used for giving doses, and only a few drops of this, taken in a little water, milk, or any way convenient, is all that is necessary.

In urgent cases the doses may be given every few minutes, until there is improvement; in sever cases about half-hourly; and in long-standing cases every 2 ~ 3 hours or more often or less as the patient feels the need. In those unconscious, moisten the lips frequently.

Whenever there is pain, stiffness, inflammation, or any local trouble, in addition a lotion should applied. Take a few drops from the medicine bottle in a bowl of water and in this soak a piece of cloth and cover the affected part; this can be kept moist from time to time, as necessary. Sponging or bathing in water with a few drops of the remedies added may at times be useful.

38 different states are simply described: and there should be no difficulty either for oneself, or for another, to find that state or a mixture of states which are present, and so to be able to give the required remedies to effect a cure.

The title, The Twelve Healers, has been retained for this book, as it is familiar to many readers. The relief of suffering was so certain and beneficial, even when there were only 12 remedies, that it was deemed

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