THEOSOPHY, Vol. 46, No. 9, July, 1958
(Pages 413-418; Size: 18K)

THE LORDLY MOVER(1)

Faith is a luminous star that leads the honest seeker into the mysteries of Nature.
--PARACELSUS
TRUE faith has wonderful powers. This fact proves that we are spirits and not merely visible bodies. Faith accomplishes that which the body would accomplish if it had the power. Man is created with great powers, he is greater than heaven and greater than the earth. He possesses faith, and faith is a light more powerful and superior to natural light, and stronger than all creatures (nature spirits). All magic processes are based on faith.

By faith and imagination we may accomplish whatever we may desire. The power of faith overcomes all spirits of Nature (i.e., the lower elements) because it is a spiritual power, and spirit is higher than nature. Anything we may accomplish that surpasses nature is accomplished by faith, and by faith diseases may be cured. It stimulates and elevates the power of the spirit. A person who has strong faith feels as if he were lifted up and were living independent of the body. By the power of faith the Apostles and Patriarchs accomplished great things that were above the ordinary run of Nature, and the saints performed their miracles (natural feats produced by spiritual power) by the power of faith. Such miracles as were performed by them during their lifetime were performed by their own faith; other miracles that took place through their relics or near their tombs were caused by the power of faith of those who asked their help. All the wonders of Magic are performed by Imagination and Faith. But "faith without Will is like a windmill without wind -- barren of results."

The invisible forces acting in the visible body are often very powerful, and may be guided by the imagination and propelled by the will. The influence of mind over body is so powerful that it has effected miracles in all ages. "How many unhoped for, sudden, and prodigious cures have been effected by the imagination," says Salverte. "Our medical books are filled with facts of this nature which would easily pass for miracles." The power of the imagination upon our physical condition, even after we arrive at maturity, is evinced in many familiar ways; and the intelligent physician does not hesitate to accord to it a curative or morbific potency greater than his pills and potions. It is a question of temperament, imagination, self-cure. In thousands of instances, the doctor, the priest, or the relic has had the credit for healings that were solely and simply due to the patient's unconscious will. The woman with the bloody issue who pressed through the throng to touch the robes of Jesus, was told that her "faith" had made her whole.

Says Krishna: "The faith of each one, O son of Bharata, proceeds from the sattva quality; the embodied soul being gifted with faith, each man is of the same nature as that ideal on which his faith is fixed." The exercise of true magic does not require any ceremonies or conjurations, or the art of making circles and signs. It requires neither benedictions nor maledictions in words, neither verbal blessings nor curses. It only requires a strong faith in the omnipotent power of all good, that can accomplish everything if it acts through a human mind that is in harmony with it, and without which nothing useful can be accomplished. True magic power consists in true faith. But true faith rests in spiritual knowledge, and without that kind of knowledge there can be no faith. "If I know that divine wisdom can accomplish a certain thing through me, I have the true holy faith. But if I merely believe that a thing might be possible, or if I attempt to persuade myself that I believe in its possibility, such a belief is no knowledge, and confers no faith. No one can have a true faith in a thing which is not true, because such a 'faith' would be merely a belief or opinion based upon ignorance of the truth."

The Will, says Van Helmont, is the first of all powers. ... The will is the property of all spiritual beings, and displays itself in them the more actively the more they are freed from matter. In ordinary life the will is not man's servant, but being then guided solely by desire it makes man a slave to his desires. It is an error to say of those who are known as strong-willed men, that their wills are wholly their servants, for they are so bound in desire that it, being strong, moves the will into action for consummation of wished for ends. The human will is all powerful, and the imagination is a most useful faculty with a dynamic force. When trained, the Constructor in the human workshop causes the imagination to evolve in the astral substance an actual image or form, which may be then used in the same way as an iron moulder uses a mould of sand for the molten iron. It is therefore the King faculty, inasmuch as the will cannot do its work if the imagination be at all weak or untrained.

Imagination is one of the plastic powers of the higher Soul, and is the memory of the preceding incarnations, which, however disfigured by the lower Manas, yet rests always on a ground of truth. Imagination, Pythagoras maintained to be the remembrance of precedent spiritual, mental and physical states, while fancy is the disorderly production of the material brain. Psychologists tell us that it is the plastic or creative power of the soul. If the soul of man is really an outcome of the essence of the Universal Soul, an infinitesimal fragment of this first creative principle, it must of necessity partake in degree of all the attributes of the demiurgic power. Thus Man is a microcosm, or a little world; he carries in him a fragment of the great All, in a chaotic state. The task of our half gods is to disentangle from it the share belonging to them by an incessant mental and material labor. They have their task to do, the perpetual invention of new products, of new moralities, and the proper arrangement of the crude and formless material furnished them by the Creator, who created them in His own image that they should create in their turn and so complete the work of the Creation.

"It is an immense labor which can be achieved only when the whole will becomes so perfect, that it will be like unto God Himself, and thus able to survive of itself. We are very far yet from that final moment, for we can say that everything is to be done, to be undone, and outdone as yet on our globe, institutions, machinery, and products. We live in this life in an ambient, intellectual centre, which entertains between human beings and things a necessary and perpetual solidarity. Every brain is a ganglion, a station of a universal neurological telegraphy in constant rapport with the central and other stations by vibration of thought. The spiritual sun shines for souls, as the material sun shines for bodies, for the universe is double and follows the law of couples. The ignorant operator interprets erroneously the divine dispatches, and often delivers them in a false and ridiculous manner. Thus study and true science alone can destroy the superstitions and nonsense spread by the ignorant interpreters placed at the stations of teaching among every people in this world. These blind interpreters of the Verbum, the WORD, have always tried to impose on their pupils the obligation to swear to everything without examination in verba magistri...."

"You must," says Paracelsus, "seek your point of gravity in God, and put your trust into an honest, divine, sincere, pure and strong faith, and cling to it with your whole heart, soul, sense, and thought -- full of love and confidence. If you possess such a faith, God will not withhold His truth from you, but He will reveal His works to you credibly, visibly, and consolingly." We should put the fundament and cornerstone of our wisdom upon three principal points. First, Prayer, or a strong desire and aspiration for that which is good. It is necessary that we should seek and knock, and thereby ask the Omnipotent Power within ourselves, and remind it of its promises and keep it awake, and if we do this in the proper form and with a pure and sincere heart we shall receive that which we ask, and find that which we seek, and the doors of the Eternal that have been closed before us will be opened, and what was hidden before our sight will come to light. The next point is Faith: not a mere belief in something that may or may not come true, but a faith that is based upon knowledge, an unwavering confidence, a faith that may move mountains and throw them into the ocean, and to which everything is possible, as Christ has himself testified. The third point is Imagination. If this power is properly kindled in our soul, we will have no difficulty to make it harmonize with our faith.

Between faith on authority and faith on one's spiritual intuition, there is a very great difference. One is human credulity and superstition, the other human belief and intuition. "It is ignorance which leads to profanation. Men ridicule what they do not properly understand. The undercurrent of this world is set towards one goal; and inside of human credulity -- call it human weakness if you please -- is a power almost infinite, a holy faith capable of apprehending the supremest truths of all existence." Those who limit that "credulity" to human authoritative dogmas alone, will never fathom that power nor even perceive it in their natures. One has to have an unshakable faith in the Deity within, an unlimited belief in his own power to learn. Otherwise he is bound to fall into delusion and irresponsible mediumship.

In him who has faith there arises Energy, or perseverance in meditation, and, thus persevering, the memory of past subjects springs up. His mind becomes absorbed in Intentness, in consequence of the recollection of the subject, and he whose mind is absorbed in meditation arrives at a thorough discernment of the matter pondered upon. Imagination is a potent help in every event of our lives. Imagination acts on faith, and both are the draughtsmen who prepare the sketches for Will to engrave, more or less deeply, on the rocks of obstacles and opposition with which the path of life is strewn. Says Paracelsus: "Faith must confirm the imagination, for faith establishes the will. ... Determined will is the beginning of all magical operations. It is because men do not perfectly imagine and believe the result, that the arts (of magic) are uncertain, while they might be perfectly certain."

If your imagination cannot make a picture of the spot and force, you can never -- except by accident -- cause the forces to flow there. Hence the initial step is to cultivate the interior image-making power. As each being is sui generis, with his own methods interiorly peculiar to him and no other, one should not look for hard and fast rules for all, but go to work upon himself, find himself out -- of whom he is most ignorant -- and proceed upon the lines thus indicated. All methods should be tried, and one's own processes of thought and feeling carefully observed. Without such inspection, rules and discussions are useless; by it -- if truly pursued -- anything can be discovered.

"The phenomenon [of magnetization] is as old as the world. ... The priests of India and China practised it before the Egyptians and Greeks. The savages and the Esquimaux know it well. It is the phenomenon of Faith, sole source of every prodigy," and it will be done to you according to your faith. The one who enunciated this profound doctrine was verily the incarnated word of Truth; he neither deceived himself, nor wanted to deceive others; he expounded an axiom which we now repeat, without much hope of seeing it accepted. In the words of Paracelsus, "A physician must be a Philosopher; that is to say, he must dare to use his own reason and not cling to antiquated opinions and book-authorities. He must above all be in possession of that faculty which is called Intuition, and which cannot be acquired by blindly following the footsteps of another. He must be able to see his own way. There are natural philosophers and there are artificial philosophers. The former have a knowledge of their own, the latter have borrowed knowledge from their books. If you wish to be a true physician you must be able to do your own thinking, and not merely employ the thoughts of others. What others may teach you may be good enough to assist you in your search for knowledge, but you should be able to think for yourself and not cling to the coat-tail of any authority, no matter how big sounding the title of the latter may be."

Fear often kills; and grief has such a power over the subtile fluids of the body as not only to derange the internal organs but even to turn the hair white. Such fluids are the currents and "breaths" which carry on the chemical action in the animal body. Healing, to deserve the name, requires either faith in the patient, or robust health united with a strong will, in the operator. With expectancy supplemented by faith, one can cure himself of almost any morbific ailments. The human will and imagination have power thus to act on the universal agent. But if the patient has no faith, what then? If he is physically negative and receptive, and the healer strong, healthy, positive, determined, the disease may be extirpated by the imperative will of the operator, which, consciously or unconsciously, draws to and reinforces itself with the universal spirit of nature, and restores the disturbed equilibrium of the patient's aura. He may employ as an auxiliary, a crucifix -- as Gassner did, or impose the hands and "will," like the French Zouave Jacob, like our celebrated American, Newton, the healer of many thousands of sufferers, and like many others. Or like Jesus and some apostles he may cure by the word of command. The process in each case is the same.

In all these instances the cure is radical and real and without secondary ill-effects. But when one who is himself physically diseased, attempts healing, he not only fails of that, but often imparts his illness to his patient, and robs him of what strength he may have. The old sages, and Paracelsus also, removed disease by applying a healthy organism to the afflicted part, and in the works of the above-said fire-philosopher their theory is boldly and categorically set forth. If a diseased person -- medium or not -- attempts to heal, his force may be sufficiently robust to displace the disease, to disturb it in its present place, and cause it to shift to another, where shortly it will reappear; the patient meanwhile thinking himself cured.

But what if the healer be morally diseased? The consequences may be infinitely more mischievous. For it is easier to cure a bodily disease than cleanse a constitution infected with moral turpitude. If the gift of prophecy, as well as hysteria and convulsions, can be imparted by "infection" why not every vice? The healer, in such case, conveys to his patient, who is now his victim, the moral poison that infects his own mind and heart. His magnetic touch is defilement; his glance, profanation. Against this insidious taint there is no protection for the passively receptive subject. The healer holds him under his power, spellbound and powerless, as the serpent holds a poor weak bird. The evil that one such "healing medium" can effect is incalculably great, and such healers there are by the hundred.


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(1) NOTE.--Collated from H.P.B., W.Q.J., Paracelsus.
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