One of the major difficulties with which the healer is faced, particularly if relatively inexperienced, is the result of this established sympathetic relation. There is apt to occur what we might call "transference." The healer takes on or takes over the condition of disease or discomfort, not in fact but symptomatically. This can incapacitate him or at least intercept the free activity of the healing process. It is a glamor and an illusion and is based on the healer's achieved capacity to identify himself with his patient; it also is founded on his anxiety and great desire to bring relief. The healer has become so preoccupied with the patient's need, and so decentralized from his own identified and positive consciousness, that inadvertently he has become negative and temporarily unprotected. The cure for this, if the healer discovers in himself this tendency, is to work through the heart center as well as the head center, and thus keep a steady flow of the positive energy of love pouring out towards the patient. This will insulate him from the disease, but not from the patient. He can do this by working [556] through the heart center within the brahmarandra (the head center) and greatly increase the potency of his healing work; however, it presupposes a high degree of development on the healer's part. The average spiritual healer will have to link up head and heart centers by a definite act of the will. He will then realize that the love pouring from him to the patient will prevent any return of the undesirable emanations from the patient which have been flowing towards him; this because if such a flow existed, it would militate against the patient being healed.

The healer who responds to the inner urge to heal will face, as you can see, a very severe course of training before his own equipment - personality, etheric body and its centers - are brought into such submission to the soul that they offer no obstruction to the healing art. He has therefore to learn in connection with himself:

1. Rapid alignment between soul, mind, head center and physical brain.
2. The use of the mind, illumined by the soul, in the psychological diagnosis of the causes of the disease which he proposes to handle.
3. Methods for establishing a sympathetic rapport with the patient.
4. Modes of protecting himself from any transference brought about through this rapport.
5. The establishing of a right relation with the patient of either cooperation, acquiescence or spiritual control.
6. Physical diagnosis and the locating of the area to which relief must come, via the controlling center.
7. The art of cooperation with the patient's soul so that his etheric body focuses all its inflowing energies in order to bring relief to the diseased area. This involves the direct activity of the healer's etheric body in [557] connection with a renewed activity on the part of the patient's etheric body.
8. The technique of withdrawing his healing power when that of the patient is adequate to the undertaking.

We have dealt with a number of fundamental realities which it is essential that all healers - endeavoring to work with the new type of esoteric healing - must master; what [558] I said, therefore, is of major importance. Each point made by me could form the basis of prolonged discussion, but (in this treatise) that is not possible, for 1 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 the so-called New Age modes of healing, in the methods of the Christian Scientist, of Mental Science, and of 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 glamor and a delusion, as I have oft sought to show.