Schools of Thought

(1) When the work of the doctor and the surgeon in relation to the physical body is recognised as essential and good, when the analysis and conclusions of the psychologist supplement their work, and when the power of right thought comes likewise as an aid, then and only then, shall we enter upon a new era of well-being . . .

At present there is little coherent and integrated work done in unison by the four groups:

1. Physicians and surgeons – orthodox and academic.

2. Psychologists, neurologists and psychiatrists.

3. Mental healers and New Thought workers, plus Unity thinkers, and Christian Scientists.

4. Trained disciples and those who work with the souls of men.

When these four groups can be brought into close relation, and can work together for the release of humanity from disease, we shall then arrive at an understanding of the true wonder of the human being. We shall some day have hospitals in which the four phases of this one medical and remedial work will proceed side by side, and in the fullest co-operation. Neither group can do a complete task without the others; all are interdependent.

It is the inability of these groups to recognise the good in the other groups striving for the physical well-being of humanity, which makes it almost impossible for me to do more specific teaching, and more direct talking on these matters. Have you any idea of the wall of antagonistic thinking and speech against which a new or pioneering idea has to batter itself? Have you ever seriously considered the aggregated and crystallised thought-forms, with which all such new ideas (and shall I call them hierarchical proposals) have to contend? Do you appreciate the dead weight of preconceived and ancient determinations which have to be moved before the Hierarchy can cause a new and needed concept to penetrate into the consciousness of the average thinking (or again should I say, unthinking?) public? The field of medicine is a most difficult field in which to work, for the subject is so intimate, and fear enters so strongly into the reactions of those who must be reached. The gulf between the old and established, and the new and the spiritually demanded, needs much long and careful bridging. A great deal of the difficulty is, curiously enough, to be found fostered by the newer schools of thought. Orthodox medicine is slow, and rightly slow, in adopting new techniques and methods; it is at times too slow, but the case of the new mode of treatment or diagnosis must be rightly proven, and statistically proven, before it can be incorporated in the medical curriculum and method; the risks to the human subject are too great, and the good humanitarian physician will not make his patient the subject of experimentation. However, within the last few decades, medicine has advanced by leaps and bounds, the science of electricity and light therapy, and many other modern techniques and methods, have already been added to the various other sciences of which medicine avails itself. The demands of the intangible, and the treatment of the nebulous – if such peculiar terms are in order – are being recognised increasingly, and are known to play an orthodox and recognised part in the newer approaches to disease.

The approach of the mental schools and cults, as they erroneously call themselves, has not proceeded so helpfully. This is largely their fault. Schools of thought such as Mental Science, New Thought, Unity, Christian Science, Chiropractic enterprise, the efforts of Naturopaths, and many others, hurt their cause, owing to the large claims which they make, and to their unceasing attacks upon orthodox medicine, and other channels of proven helpfulness, and upon the knowledge (acquired over centuries of experimentation) of the academic schools of medicine and surgery. They forget that many of their claims to success (and they are often irrefutable) can be classed under the general heading of faith cures, and this can be done correctly or incorrectly. Such cures have been long recognised by the academic thinker, and known to be factual. These cults which are in fact the custodians of needed truths, need above everything else to change their approach, and to learn the spiritual nature of compromise in these days of evolutionary unfoldment. Their ideas cannot come into full and desired usefulness apart from the already God-given knowledge which medicine down the ages has accumulated; they need also to keep a record of their numerous failures, as well as the successes which they loudly proclaim. I would here point out that these successes are in no way so numerous as those of orthodox medicine, and of the beneficent work done by the clinics of our hospitals, which – in spite of failures, and often gross stupidity – greatly ameliorate the pains and ills of the masses of men. These cults omit to state, or even to recognise, that in cases of extreme illness or accident, the patient is physically unable to affirm or claim divine healing, and is dependent upon the work of some healer who works with no knowledge of the karma of the patient. Many of their so-called cures (and this is the case also with orthodox medicine) are cures because the hour of the end has not yet arrived for the patient, and he would have recovered in any case, though he often does so more rapidly, owing to the remedial measures of the trained physician.

In cases of serious accident, where the injured person will bleed, the cultist (no matter what his cult may be called) will perforce avail himself of the methods of the orthodox physician; he will apply a tourniquet, for instance, and take the measures which orthodox medicine enjoins, rather than stand by and see the injured person die because these methods are not used. When he is face to face with death, he will frequently turn to the tried and proved methods of help, and will usually call in a physician, rather than be charged with murder.

All the above is said in no spirit of disparagement, but in an effort to prove that the many schools of thought – orthodox, academic, ancient, material or spiritual, new, pioneering or mental – are interdependent; they need to be brought together into one great healing science. This will be a science which will heal the whole man, and bring into play all the resources – physical, emotional, mental, and spiritual – of which humanity is capable. Orthodox medicine is more open to co-operation with the newer cults, than are the neophytes of the science of mental control of disease; they cannot, however, permit their patients to be turned into guinea pigs (is not that the term used in these cases, brother of mine?) for the satisfaction of the pioneering cultist, and the proving of his theories – no matter how correct when applied in conjunction with what has already been proved. The middle way of compromise and of mutual co-operation, is ever the wisest, and this is a lesson much needed today in every department of human thinking.

(2) Each point made by me could form the basis of prolonged discussion, but (in this treatise) that is not possible, for I seek only to give indication of future possibilities. I seek also to foment distrust in the present approach of the metaphysical world to this subject of disease and its cure, and to undermine – if I may use so drastic an expression – the confidence of the public in so-called New Age modes of healing, in the methods of Christian Scientists, of Mental Science, and all those schools of thought which deal with healing from the angle of affirmation – affirmation of man’s divinity and the claim that that inherent and innate divinity guarantees his healing. This claim is a glamour and a delusion, as I have oft sought to show.

(3) Mental Science is right in its recognition that it is the emotions of men (as expressed in that feeble imitation of reality which they call thought) which are responsible for much disease. They are right in their effort to make the patient change his emotional attitudes, and to react to life and circumstances and people along a different line. But they are hopelessly wrong in believing that that is sufficient; in their ignoring of all scientific procedures connected with the etheric body, they have nothing which relates the emotional nature to the physical vehicle, and therefore there is a gap in their reasoning, and a consequent fault in their technique. This renders their activities futile, except from the character angle. When they do bring about a healing, it is because in any case the patient was predestined to recover, but they have served a useful purpose in correcting a character condition, in which he was in constant danger of disease. They have not wrought a cure, and in claiming it, both the healer and the patient are deceived. All deception is dangerous and hindering.

(4) At present, in the modern world, there is no true system of spiritual healing taught to would-be healers. There is instead an effort to base the whole procedure, plus the techniques employed, on purely mental levels, on systems of affirmation, modes of prayer, stimulation of the patient’s will-to-live, and occasionally the use of magnetic or hypnotic passes in relation to the etheric body; various forms of applied subjective thinking are taught, but no true formula for an intelligent and expected cure, only the vague faith of the healer and of the patient and a blind autosuggestion as to what the recognition and affirmation of divinity ought to produce

(5) The agents of the second ray started their preparation around the year 1825, and moved outward in force soon after 1860. From that date on, great concepts and new ideas, and the modern ideologies and arguments for and against aspects of the truth, have characterised modern thought and produced the present mental chaos, and the many conflicting schools and ideologies, with their attendant movements and organisations; out of all these, order and truth and the new civilisation will emerge.

(6) You do not need to identify yourself with any particular school. Each of them embodies the attempt of the human mind to understand, subjectively and objectively, the nature and purpose of man’s evolution. All of them are partially right in their conclusions and largely wrong; all of them are only preparatory to the new and coming school of psychology which will be the distinguishing attitude of the New Age.

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