Theosophical University Press Online Edition
The Taking of Human Life
Self-Consciousness in the Third Round
A Case of Quick Reincarnation or Clairvoyance
The Suicide After-Death State
Man's Relation to the Twelvefold Solar System
Consolation Regarding Death
Death in Battle or Accident
How Old Are the Hindu Schools of Philosophy?
Healing Methods and Karman
Octaves of Radiation in the Cosmic Scale
Can it ever be justified to take a human life, as for instance when defending the native country or to defend one's child against assault?
Unfortunately, yes. In this present stage of evolution and in the conditions of the world in which we live, it may be at times in the line of duty and for the reason that we find ourselves at times confronted with two courses of action, two lines of duty. Ideally, the answer to the question must be No. It is wrong to take life whether human or animal. But equally is it right and our bounden duty to defend one's country, and to defend one's home and one's family. Thus in time of war, seeing that each citizen of a country is an integral part of the nation to which he belongs, it is his duty to obey the laws of the government of the country to which he belongs.
I have answered this from my own standpoint and as I conceive would be my duty to act in either of the events mentioned in the question. What I have said above, however, has no reference to capital punishment which is utterly wrong and unnecessary, and is not a deterrent of crime in the long run. Capital punishment is to be condemned absolutely.
Were we self-conscious human beings at any time during the Third ROUND on this Earth-chain?
Yes, towards the end of the globe manvantara when the manasic faculty began to manifest as best it could in Third Round conditions. This faculty, however, was not then as fully manifested as now.
May we ask you to give us your opinion about the following matter: In several periodicals and papers people read about a so-called 'definite proof' of reincarnation. It concerns the case of a young Hindu girl whose extraordinary statements about her 'previous incarnation' are described and investigated; and we get questions about it. You will, no doubt, also have read about it. According to the teachings of Theosophy such a quick return to the next rebirth of a human being and such strange 'recollections' would be impossible. Can this be a case of self-delusion, or something of the kind?
I think you are wrong when you say that according to the teachings of Theosophy, "such a quick return to the next rebirth of a human being . . . would be impossible." You are almost right, but not quite. Such quick reincarnations are very, very, rare when compared with the hundreds of millions of normal human beings; but they do take place; and in the aggregate these very, very rare exceptions, if one could collect them together in a group, would seem to be fairly numerous.
As far as I have been able to gather from the reports in the papers about this Hindu girl, who is little more than a child, it would seem to me that her case is to be explained on either one of two possibilities; and as I myself do not know all the facts in the case, and also as I have not been really particularly interested, I put the two possibilities before you, and if you are interested, you can make your own selection from the two.
(a) It is probably one of those very rare cases of almost immediate reincarnation of a human ego, which, despite their great rarity when compared with the hundreds of millions of normal human beings, nevertheless, taking those rare exceptions as a body, are not so awfully uncommon. In this matter is involved the whole teaching regarding reincarnation, and the stay in the Kama-loka and the Devachan, the details of which teaching every studious Theosophist knows; and these teachings can be briefly summarized by saying that the more spiritual a man or woman is, in life, the longer the Devachan and hence the interval between two successive incarnations. Contrariwise, the more material or the greater the love for the physical world that exists in a man or woman, the shorter the Devachan, and therefore the shorter the interval between two incarnations.
There are also the cases of congenital idiots, of children dying young, and of lost souls — three very different kinds of human beings, it is true — who, because of having had no chance to evolve spiritually, that is in a fairly long life, reincarnate almost immediately. (See H. P. B. on the matter of immediate reincarnation in Isis Unveiled, Vol. I, p. 351, and her article 'Theories about Reincarnation and Spirits,' where she throws added light on the subject.)
Now, it is quite possible that this Hindu girl belongs to this last general class, which does not mean that she is a lost soul, or that she died as an infant in her last life, or that she is an imbecile; but merely that she is not one of the more spiritual types of human beings, but is probably one who loves, or did love, in her last life the physical spheres, one in whom the higher intellectual and spiritual powers were not yet awakened. It is these powers which make the Devachan long or short, in proportion to the strength of these powers in a man's or a woman's life. Consequently she had built up a slight devachanic potentiality; and also probably being quite a good young woman in her last life — for she says she died very young — there was no long stay in the Kama-loka for purification purposes.
(b) The other possibility is one which I myself would not select as the true explanation, and I mention it here only because it is a possibility — and it may be true. There are some people who are born at times with unusual clairvoyant power, and with a very strong and vivid imagination; so that this combination of clairvoyance and immensely vivid imagination, makes these individuals actually 'see' things that exist in other places on earth while they are alive; and when they 'see' these things, their vivid imagination and faculty of constructing mental and imaginary pictures, makes them imagine all kinds of possibilities. Thus, then, if this girl is such a natural clairvoyant, at least at times and along a certain line of clairvoyance, she might have had actual visions of this other town where this man and his present wife live in India, and her imaginative mind, with her romantic feelings, may have woven about this picture, or these clairvoyant pictures coming to her, all kinds of feminine imaginary emotional visions about how the man was her husband in a former life, etc., etc., etc.
This last class of people is quite common, especially among girls. This class is so well known that doctors in their practice frequently come across such cases, and very many of these doctors call them cases of peculiar hysteria. Such individuals are always abnormal; they are excessively imaginative; they are always building 'dreams' and 'visions,' and if they happen to possess a clairvoyant power, whether strong or weak, at the same time, this combination of clairvoyant faculty and power of imagination work together and make these subjects think that they are the heroes or the heroines in all kinds of romantic dreams.
It is just these psychic matters, on account of their apparent mystery and the difficulty of explaining them, which fascinate men and women 'in the street' as the slang expression goes in this country, and generally speaking they should not be stressed.
What is the exact state after death of a person who commits suicide to avoid present conditions? Does he remain in a temporary state before entering the rest due to one who has died a natural death?
Yes, a temporary state, and it depends upon the suicide's character as to just what kind of state this temporary state is. As ye sow, ye shall reap. All suicide is wrong, ethically and in every other way, for it is cowardice, it is shirking; and you know what happens to shirkers in life. As I have often said before, every human being is born with a certain magazine and reservoir of vitality; and the composite entity which is man holds together until that reservoir of vitality is exhausted. Then the composition breaks up. The spirit goes to Father-Sun; the reincarnating ego goes into its devachan or heaven-world of unspeakable peace and bliss; and the lower parts break up and dissolve into their component atoms.
But in the case of a suicide, here is one, a human unfortunate, who, it may be harassed and wrung by sorrow and pain, in folly takes his life, thinking, blind man, that he can thwart Nature's purposes. He simply destroys the body, and all the man remains in the astral world in conditions which are at the very best the reverse of pleasant; and in the cases of evil suicides — men who suicide and who have also been extremely evil men — in their cases they are in a condition which is awful, for their whole consciousness is burning with all the unholy passions, hates, loves, fears, terrors, dreads, which caused them to commit suicide. They have no escape; in taking their own life they made the condition a thousandfold worse.
But there are suicides and suicides, and the individual case depends upon the individual suicide. That is all there is to it. The mental state in which the suicide was before he committed the act, continues in the astral world, but intensified tremendously. Of course the time will come when the reservoir of vitality will be exhausted; and then whatever of beauty and grandeur and spiritual light there was in the soul of the suicide receives its recompense in the devachan then. But suicide is cowardice, and this should not be forgotten.
As we are truly children of the whole solar system could it not be said that we are no more Earth entities than we are Venus entities or Mercury entities, or of the other planets?
True. It is only for the present manvantara that we are attached to the Earth-chain, and this is the secret of the Outer Rounds.
Are we then solar entities evolving through different vehicles on all the twelve planets of the solar family?
To speak of twelve planets of our solar system has reference only to ourselves. There are only twelve sacred planets for us in the solar system. The sun is our common Chief. This is why — and here you get an inkling as to the thirteen — this is the secret why Jesus had twelve disciples while he himself was the thirteenth or teacher.
I have studied the technical Theosophical literature and understand that man is a composite being. Also, I have read about what happens to the sevenfold hierarchy 'Man' when he dies, but has not Theosophy also an ethical side in regard to death, with love and compassion?
My question is: What consolation for the heart, what inspiring hope and courage, does Theosophy give to those who fear death, to the dying, to those who have lost their loved ones?
Theosophy teaches that death per se is not to be feared. It is a change to a better state, but only when death comes naturally. This questioner evidently has not read much of our Theosophical literature, wherein he would have been told that ethics are of the very essence of every doctrine that Theosophy has. Ethics are of the very structure of the Universe, for they mean harmony: that right is right, and that wrong is wrong, and that the correct thing is the correct thing, no matter when and where it is; also that the straight thing is the straight thing no matter where and when it is.
The ethics of our teaching regarding death are what I have so often stated: That it is naught to fear; it is inexpressibly sweet, for it means ineffable rest, peace, bliss. When a man dies, he enters into the great Silence, just as happens when a man falls asleep and later awakens. These few words tell you the whole story, although none of the details of the story.
Do you remember what Robert Louis Stevenson wrote in his Requiem? He wrote this for his own grave, they say:
Under the wide and starry sky
Dig the grave and let me lie;
Glad did I live and gladly die,
And I lay me down with a will.
This be the verse you grave for me
"Here he lies where he longed to be.
Home is the sailor, home from the sea,
And the hunter home from the hill."
Ay, very beautiful, for in it the spirit of Robert Louis Stevenson spoke; but why did he say: "Dig the grave and let me lie." Don't you see here the old horrible thought that the man is his physical body? I would have written: "Dig the grave and let me go free." I, an incarnate energy of the Universe — can you keep me within a grave? I, a flaming intelligence, an imbodied spirit, can you enchain me within a coffin? Ay, the very bonds of the world are too small for me. My soul is native with the stars, and whether it be Conopus or Sirius Polaris, there I dwell on familiar terms. There I belong. Free me! Glad did I live, and gladly I die, and I lay me down with a will. This be the verse you grave for me. Hence he has gone, where he longed to be."
Take the case of one who dearly loved someone else on earth, and the one who loves, dies: Does the dead one who loved, continue to love?
A very natural question indeed. The very meaning, the very essence, of the heaven-world state, or devachan, is bliss and love, because bliss and spiritual yearnings have as their main motive-power that abstract impersonal function of energy of the human spirit which we men call love. The devachan signifies all that is beautiful and good and sweet and holy and true and clean and pure. Love is immortal; it continues always; and mark you, the more one loves, of course impersonally, the nobler he becomes. I don't here mean the ordinary gross, personal love, for that can be even of the fires of hell. But I mean that inexpressibly sweet, divine flame which fills life with beauty, which instills thoughts of self-sacrifice for others. Love of that kind, impersonal love, is the very heart of the Universe. Therefore, I Say, the one who loved and who died, loves still, for it is of the fabric of his soul.
What happend to those who are slain in battle?
I daresay that the questioner thinks there must be some identity in what happens to those who are slain in battle and suicides, merely because death in each case is quick, but it is not so. It is the motive, in every instance of violent death, whether wilful suicide or murder, or death in battle or accident, which governs the post-mortem state. Those slain in battle sink into utter unconsciousness, for in them there is no stain of cowardice seeking to shirk the duty, as in the case of the suicide, and therefore no harrowing anxiety, no harrowing and corroding fears of life itself. These slain in battle simply lapse into blissful unconsciousness and so remain until the reservoir of astral-physical vitality is exhausted. Then they enter the devachan, the heaven-world. Nature is rigidly just in all her rules and actions, because she is rigidly compassionate. Compassion, remember, means law, harmony, regular procedures of cause and effect. The very heart of Nature's being is compassion. The man who dies in battle, and the man who gives his life to save the life of a brother, are very much the same. Unconsciousness, dreamless and inexpressibly sweet, then they enter the devachan, or heaven-world, and therein remain in inexpressibly beautiful and blissful rest until the next reimbodiment on earth.
Can you give me any hint as to age or time of origin of the six Darsanas or Hindu schools of philosophy? When did Kapila and Patanjali actually live? There is so much argument on these two personages and the time of their birth.
You ask first about the origin, and second about the various ages, of the Six Great Darsanas or Philosophic Visions, otherwise Schools of Philosophy in India; and collaterally with these you ask about the ages of their various Founders, such as Kanada, Kapila, Gotama (not the Buddha of course here), Patanjali, etc.
First, as regards the ages of the founders: The truth all the ages, or dates rather, given by European Orientalists are little more than speculations; they have never been proved, even though they may be generally accepted. Consequently we Theosophists refuse to accept them. They are almost invariably too late in time, too close to us. That is what I would say.
On the other hand, I would accept with much more respect a date that might be worked out as given by some eminent Hindu of old times himself. Of course I know this would be a vast work, sifting the material, and I merely mention it to show that I would prefer the Hindu tradition, as to when so-and-so lived, to the theorizings of modern Occidentalists who are all psychologized with scientific ideas of the recent development of thinking man, etc., etc.
In the old days it used to be held that the world was created only six thousand odd years ago, and this was a then Christian view; and consequently every date had to be brought down as close to ours as they could push it. So much for the dates of the founders of these Schools. Every one of these founders was not actually a founder in the sense of starting a new School, but merely carried on, perhaps rejuvenated, perhaps modified, what already had been known for heaven knows how many ages before he lived: somewhat in the same way that H. P. B. brought the archaic Theosophy to our age and presented it in its modern form, although it is ageless as time.
This leads me to the origin of these Six Darsanas. Occidental Orientalists, as I have already pointed out, in trying to keep within the limits of their new facts, say that each such School was probably started by the philosopher named. But I have just pointed out why in actual fact this need not be so.
It is my opinion, in fact my conviction, that every one of these Six Darsanas is of enormous age. The fact that they are such natural productions of the human intellect shows that they must have occurred ages and ages and ages ago to other philosophic minds. Personally I think they run back in their reaches even to Atlantean times, not in their present presentations or forms, but I mean the philosophic ground-thoughts that these Schools respectively represent. The various so-called founders were merely more or less recent; and by that I mean long after Atlantis, but not in our time — Hindu philosophers who themselves were attracted by one or other of the Schools; and each one was so successful in interpreting and propagandizing his own particular choice or philosophic preference, that in time he became the founder of this School or that School.
For instance, take the Yoga School of Patanjali. I think that it flourished ages beyond the age of Patanjali, whenever he lived, because Yoga as been active in the thought of man's mind since immemorial time. Patanjali did not discover it. He merely acted as I have above stated. The same with the Nyaya School of Logical Philosophy of Gotama, or the Vaiseshika, the Atomic School of Kanada. Thoughts like these must have been in the minds of men since Atlantean times. Similarly with the Vedanta, especially the Adwaita. The Adwaita form of it was magnificently presented and formulated by the great Sankaracharya, and this is just an instance in point. Some occidental scholars now call him the Founder of the Adwaita-Vedanta, as if men never had the thoughts in the Adwaita-Vedanta before Sankaracharya. He merely took this aspect of the Vedanta, and re-formed it according to the ideas of his time, and did so wonderfully that he became known as its great Teacher. But Adwaita-Vedanta is so native to the human spirit, it must have existed for ages and ages before ever Sankaracharya was dreamed of, by the Gods that be.
As we Theosophists say, the Six Darsanas contain the six various types or methods in which human philosophy through the ages has been cast, and we unite them all in the highest or seventh, which is our own Wisdom-Religion or Theosophy — or to put it more correctly, it is from this God-Wisdom or Wisdom-Religion that all these six various Darsanas have come forth as six special presentations or six specializations of philosophy, each one along its own line, the scientific, the mystical, the logical, the scientific-mystic, the objectively idealistic, call them by what names you like.
What is your opinion in regard to the various kinds of healing by vital or so-called 'magnetic' processes, whether the 'laying-on of hands' or magnetic passes, or what some semi-ignorant schools call 'absent treatment' etc., etc.? In my estimation this whole matter has grown to have real importance because of the way it has spread, even clergymen taking hold of it, trying to follow in the footsteps of their Master Jesus, who healed as they say 'by faith' and spiritual power.
All these various forms of healing, apart from regular medical or surgical practice, depend upon the innate, i.e., inborn or inherent, ability of the 'healer' or practitioner to convey healthy life-force from himself to the diseased person. This is the key to success, or the lack of success, in all cases, and in all kinds of healing, of whatsoever so-called 'school.'
If a person is a natural born 'magnetiser' as Colonel Olcott was in a small way, or as Mesmer in a fairly large way, then such a person can cure by magnetic or so-called 'mesmeric' passes by stroking the afflicted organ or part of the body, sometimes without any motion, but an intense mental concentration to that end.
If the 'healer' or practitioner is not such a born or innately endowed 'magnetiser,' his success is either nil or poor. The whole explanation lies in the successful conveying of prana or vitality from his own healthy body to the diseased body or diseased organ or part, which healthy vitality or life-force 'expels' or changes the inharmonious vibrations from the afflicted part, and restores harmony therein, thus bringing about health. Such cures can be permanent; usually they are temporary, lasting a few days, a few weeks, months, possibly a year or two or three. All these methods and processes were well known to the ancients. To the modern Occidental they are generally classed, because of ignorance, under headings such as 'healing by hypnotism,' 'healing by mesmerism,' 'healing by magnetism'; sometimes when passes and strokings are not used, then 'healing by faith,' as practised by the Christian Scientists and the faith-healers.
Here you have the key to all the processes, all the successes and all the failures.
What about karman in this connexion? Is it wrong to heal in these ways, or is it right? And does it 'dam back karman,' making it rush forth in the future with accumulated force, thus bringing about a disease worse than that which was temporarily stayed or stopped?
If — and this is important — if the magnetiser is physically healthy, mentally well-balanced, and most important of all, morally and intellectually clean, there is no harm whatsoever in these healings by mesmeric magnetism, but not by hypnotism, please; if the practitioner is unclean morally, intellectually unsound, even in his view of right and wrong, or again if the practitioner himself is not properly physically healthy, diseases can even be transplanted, or transferred, in germ, and even death can be brought about, by evil magic thus worked, which last case is plain murder, and very difficult to trace. But there is nothing wrong in healing sick and ailing people, whether by regular surgical and medical practice, or by a highminded, healthy, and compassionate 'vital healer,' even if the latter acts in ignorance of the philosophical rationale. This last case is not 'damming back karman,' because karman already is exhausting itself in the diseased person, and the healing is merely helping nature to bring restoration of health, to re-establish normal conditions in the sufferer.
But karman is dammed back, and therefore the healing of any kind becomes positively pernicious and wrong, in cases where the healer attempts to act upon the will, the conscience, or the moral integrity, of the sick person, the patient, the sufferer, by hypnotizing the mind and will power and conscience of the sufferer into the belief that sickness does not exist, or that the sufferer is a victim of fate, instead of being the sufferer from his own evil past. I wonder if I make my meaning clear. If the mind, especially the will power, or moral integrity, of the patient is touched by the practitioner, this at once becomes black magic, tends to reproduce wrong ideas in the patient, thus damming back the disease, although this practice likewise can temporarily heal because of the hypnotic condition of the will power and mind induced in the patient under an illusory, quasi-philosophical, wrong teaching. Thus in this last case karman working itself out is dammed at its source, the disease is forced back into the constitution, the body may be benefitted; but the disease lies latent, for ultimately all disease originates in wrong thoughts bringing about wrong feelings and wrong actions; and this is what is meant by damming back karman. But the merely vital magnetiser does not do this. He treats the suffering body alone, as the ordinary physician and surgeon does, helps to restore harmony in the pranic currents of the sufferer's body, but does not touch the will power or moral nature of the sufferer; and consequently his work is not evil — I mean in the case of an upright good man who practises or heals, as above stated.
And finally, the best way of all these drugless healing methods or processes, commonly called 'vital healing' or by some similar term, or healing by passes, etc., is the case where the sufferer himself is brought into a state of mind of hope, self-confidence, the higher kind of resignation bringing peace and inner quiet in its train, all of which helps the body back to a condition of harmony, thus aiding the natural healing processes in the sufferer's body itself. This is why some kinds of faith-healing are the best because they do not touch the will or the mind except to bring about inner peace, resignation to the inevitable, and the instilling into the sufferer's mind of a condition of hope, of vital energy, and a happier outlook, all of which tends to help the sufferer's body. The best attitude of mind for the sick person is that of hope, the growth of inner peace, and self-confidence; and these are best brought about by a sound philosophy, which is what is alluded to in the Christian New Testament where the references are to the various healings by Jesus on the basis of re-establishing the sufferer's 'faith,' as the New Testament word is found, and the injunction: 'Go and sin no more,' the 'sin' here meaning bad thoughts, evil feelings, and their consequent actions in daily life, such as vice in all forms.
The whole situation is extremely complicated. No greater mistake could be made than to think it is all simple and can be answered in a single paragraph. Even a Black Magician can heal a body if it is to the Black Magician's profit to do so; but in this case the body is healed at the expense of the soul, so to speak, and possibly even new diseases are planted in the sufferer's body in seed or in germ, because the mind and will are distorted, bringing about mental currents from within the sufferer poisoning the sufferer's own pranas.
Thus the secret lies, as you see, in arousing the sufferer's own innate powers of resistance, of vitality, etc., and thus making these dominant, thus making the body heal itself; and not in overpowering the sufferer's will, or imagination, or moral instincts, resulting in making these recessive, numb, or asleep. The former is good and white, the latter is bad and black.
This is but a hasty outline of an exceedingly tangled situation, the tangling arising in the utter ignorance of most people about the complicated structure of the human constitution. Some healings are good, some healings are bad, some healers are good, some are bad, some are frauds.
Do light and radio act through different media of transmission and if so, which are these media?
The questioner thinks that all energy, being One Force, can be transformed from one form of manifestation into another, and he seems to believe that light and radio cannot be combined in healing work on account of the fact that they work through different media.
I think there is a confusion of thought here. Light-waves, radio-waves, heat-waves, and those other wave-radiations which are called x-ray, cosmic ray, etc. — all these are different parts of, or different octaves in, the great scale of nature, and hence although all of them radiations or wave-forms (using modern scientific terminology here), they are as distinctly separate, because of their different energies or frequencies, as are for instance a mile and an inch or a centimeter.
For instance, the radio-waves are very long waves. Then come the heat-waves which are shorter. Then come the light — visible light that is — waves which are still shorter. Then come the ultra-violet waves, still shorter; then after an interval come the x-rays which are very short. And then after another interval come other waves extending into the shortest known radiations among which are the gamma-rays and cosmic rays. Thus very high frequency waves, like x-rays and cosmic ray radiations, are called 'hard' waves, simply because they are of frequency so high, that is, of vibration so tremendously high, that they are like tremendous bumps or thumps. Whereas the long waves like radio-waves, the frequency being so small, that is, the vibration or wave-length so long, we might call 'soft' waves.
Here then is the answer to the question, an answer by the way which is known to all scientists. It is true that all the forces in the universe are reducible to one Cosmic Force, but this one Cosmic Force during manifestation in cosmic manvantara, in its lower forms is broken up into these multitudinous different radiations or wave-lengths, each wave-length having its specific individuality.
For instance, we can, if we wish, in order to give an example, say that the waves of health are of a certain length, a certain frequency; the waves of disease are of another frequency. Yet they are both waves, and the only difference between them is in the different frequencies or vibratory rates. Thus then it is theoretically possible, quite possible, to change the hard, short diseased waves into the longer, softer, gentler waves of health-radiation. Naturally it is extremely difficult to do this, but thought can do it, mind can do it, because thought and mind are superior to these waves and can therefore control them, thought- and mind-power being relatively spiritual and healthy, and disease-waves being relatively physical. Thus it is that while One Force is at the bottom of all, being the Cosmic Force, the great spiritual Force of the Universe; yet these different other subordinate forces: light, radio, heat, electricity, etc., etc.: are all different octaves of the one cosmic radiation scale. Thus it is quite possible in theory to transform one into the other, but in actual point of fact, to transform a long radio wave into an x-ray, let us say, would be tremendously difficult, because it would be changing a wave-radiation of a mile or two, or several miles long, into a wave-radiation, that is the x-ray, which is an infinitesimal part of an inch long. Hence for practical purposes, it is of almost cosmic difficulty to transform one such force into another force.
The way to heal disease by radiation would be to apply to the disease-frequency another frequency or vibratory energy of a softer, gentler, but stronger because more harmonic type. To change the figure of speech, let us say that the health of a human body is a certain key-note or key-tone. If a certain part of that body, let us say the heart or the liver or the brain, is in disease, it means that that particular organ rebels against the keynote of the body, and is establishing a little keynote of its own; and this produces a discord in the body which is what we mean when we say disease. The way to heal that disease is in some way to change that harder vibration or frequency of the diseased organ, into the keynote of the whole body, thus re-establishing the keynote of the body and bringing back health. Scientists of the future will learn how to do this without injuring the body; but it is quite possible that the body could be seriously injured if not killed by ignorant experimentation, for the diseased organ might actually be ruptured or shattered if the proper radiation or frequency be not applied to it.
Thus then the answer to your question is to remember the following: All these different forces above named: radio, heat, light, x-ray, cosmic ray, and all the intermediate frequencies: all belong to the cosmic scale, and each one such is but a small octave of that great Cosmic Scale. This is even ordinary science today. All these forces or forms of radiation are just that: different forms of radiation. Just as in an octave in a piano, the do re mi fa sol la si do, are different sound-frequencies belonging to the one piano-octave. If one changes such a note on a piano-octave into some other note, or tries to rather, it is a very, very difficult thing to do, because you destroy one note by increasing its frequency, or decrease its frequency in order to make some other note.
Thus, to change light into radiant heat, you would 'soften' or diminish the frequency. Or, in the other direction, to change visible light into ultra-violet light, one would have to increase or 'harden' the frequency of vibration. And to do either of these would be real magic. Nevertheless, as said, it is perfectly true that fundamentally all these different frequencies are radiations belonging to the cosmic scale, and while theoretically it is possible to transform one into another, it would require a magician to do this. Hence, the healer attempting to do this with radio or light or electricity or sound, would have to know how to apply the healing frequency to the diseased frequency of a diseased organ.