[36] “Then shall the dust return to earth as it was, and the spirit shall return to God who gave it.” (“Ecclesiastes,” xii., 7.)
[37] See: “Magic, white and black,” “Paracelsus,” “Boehme,” etc.
[38] “Key to Theosophy,” p. 121 (London, 1889).
[39] “There is an invisible organism in man, not placed within the three substances; a body which (unlike the material one) does not come from the Limbus (matter) but has its origin in the living breath of God. It is not a body coming into existence after death, to rise up on the judgment day; for the physical body being a nonentity (unreal) cannot become resurrected after death, neither shall we be called upon to give account about our physical health and disease; but we shall be judged according to the things that have issued from our will. This spiritual body in man is the flesh that comes from the breath of God. There are two bodies, but only one flesh.” (“Paramir.” Lib. II., 8.)
[40] Any person wishing for information on such points may find it in the literature of spiritism, mediæval witchcraft, in the “Lives of the Saints,” etc., etc. Volumes might be filled with such accounts, but phenomena are proofs only to him to whom they occur. A person having no experience of a thing is always at liberty to deny its existence, and it is far easier to call it a “superstition” than to arrive at its understanding by studying secret laws.
[41] See: Thomson Jay Hudson. “The Law of Psychic Phenomena.”
[42] “Arcanum” means mystery. The key to a mystery is its understanding. The Arcana of Paracelsus were not, as has been asserte by certain “authorities,” patent medicines whose composition he kept secret; but they were his knowledge of the means for effecting a cure. He says:—“If there is a stone in the bladder, the arcanum is the knife (for performing lithotomy), in (acute) Mania phlebotomy is the arcanum. An arcanum is the entering into a new state, the giving birth to a new thing.” (Lib. “Paramir.,” I. 5, II. 2.) Every plane of existence has its own mysteries and arcane remedies.
[43] H. P. Blavatsky’s “Key to Theosophy,” p. 201.
[44] The cause of a certain disease may exist not only in one of these five classes, but in more. For instance, a hæmorrhage of the womb may be caused by mental excitement in connection with a state of weakness of resistance in the tissues of the organs; insanity may be caused by mental, moral or physical circumstances; blindness may be the result of physical causes or of mental excitement; a bodily defect the result of antenatal Karma, or of physical causes. In the clockwork of nature all the wheels are connected by one common chain. Therefore not only one of these causes but all of them ought to be known and taken into consideration; but each of the corresponding five methods of treatment contains in itself all the elements for effecting a cure. It is therefore not necessary that a physician should practise all the five methods of treatment; but he should have a thorough knowledge of the method which he has chosen, and be well versed in it and stick to his method; but he should not believe his own method to be the only true one, and reject others of which he knows nothing.
[45] The soothing power of blue, the exciting effects of red, the invigorating effects of yellow, etc., deserve a great deal more attention than they receive at present. The reason why the “blue light cure” has caused only a passing excitement, is because it was indiscriminately used and its laws not understood.