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TRUE KNOWLEDGE OF THE HUMAN BEING AS A FOUNDATION FOR THE ART OF MEDICINE THIS book will indicate new possibilities for the science and art of Medicine . The reader must, however, be prepared to enter into the pointsof view which guided us when the medical conceptions here described came into being. If he cannot do so, he will not be in a position to form a proper judgment of what is brought forward in these pages. There is no question of opposition to the Medicine that works withh the recognized scientific methods of to-day. The latter, in its principles, is fully recognized by us, and we hold that what we have to give should be used in medical pra&ice by those alone who are in the position of fully qualified do&ors in accordance with these recognize principles. On the other hand, to all that can be known about the human being with the methods that are recognized to-day, we add a further knowledge, whose discoveries are made by different methods . And out of this extended knowledge of the World and Man, we find ourselves compelled to work for an extension of the art of Medicine.    
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The earliest literature of any people is sacred literature. The most exhaustive inquiries of the greatest minds of every age and nation have been inquiries pertaining to man's moral relations and the soul's future destiny. The religious literature of the race approaches nearest the character of immortality of all its mental products. When other books are forgotten, the sacred books continue a perennial fountain of thought and inspiration. This is true of Egypt, India, Babylon, and all the countries of the Orient.    
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This book seeks, as a major aim, to bridge the interval between the founding of the religions and their present state. It is hoped, incidentally, that the frequent quotations from the original source materials—or from authoritative accounts—will make the highly human quality of each religion evident, and thus excite the reader to further reading in a vast field.    
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This book marks a distinction between psychical research, on the one hand, and spiritualism on the other. The two terms are often regarded as synonymous, but they are not. Psychical research aims at being a science, while spiritualism or spiritism is a pronouncement of faith. It is true that psychical research deals with topics which are ignored by ordinary scientific people, but it deals with them according to the methods of science, and arrives at carefully deduced conclusions. The method of science in such a case is to stress all verve cause to the uttermost, and not to assume anything in the smallest degree supernormal unless all normal causes are carefully excluded . Among the normal causes, fraud and inaccuracy of statement have to be strenuously guarded against, and the effort at guarding against them in every new case must seem rather tiresome to those whose experience has shown that supernormal things actually occur. There are some to whom supernormal things are of such frequent occurrence that the prefix seems to them almost unnecessary: things ordinarily so called have become by custom practically normal. Hence they tend to theorise from a different basis, these who rightly call themselves spiritualists start from an assured platform from which occurrences, which to those with less or no experience seem incredible, range themselves among expected phenomena, and are just as intelligible as anything open to ordinary observation. Nevertheless, in presenting the subject to novices, or persons without this experience, it is wise and necessary not to assume any more than they are ready to grant.    
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The Astral Body may be defined as the Double, or the ethereal counterpart of the physical body, which it resembles and with which it normally coincides. It is thought to be composed of some semi-fluidic or subtle form of matter, invisible to the physical eye. It has, in the past, been spoken of as the etheric body, the mental body, the spiritual body, the desire body, the radiant body, the resurrection body, the double, the luminous body, the subtle body, the fluidic body, the shining body, the phantom, and by various other names. In recent Theosophical literature, distinctions have been made between these various bodies, but for our present purposes we may ignore these distinctions, and speak of the "Astral Body" as some more subtle form, distinct from the organic structure known to Western science, and studied by our physiologists.    
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There exists nowhere a collected and authentic recital of the Theosophical Movement of the nineteenth century. Yet, although a scant half century has elapsed since the foundation of The Theosophical Society at New York City, the work there begun has spread into all portions of the civilized world, until the word Theosophy is a familiar term to every educated mind. The teachings known under that name have been more or less investigated and adopted by millions, while its more earnest students who have accepted it as a complete and satisfactory explanation of all the problems of life, here and hereafter, are numbered by thousands in every country and of every race.    
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