(28) The second method of healing was by vibration. The inharmonies of the bodies were neutralized by chanting spells and intoning the sacred names or by playing upon musical instruments and singing. Sometimes articles of various colors were exposed to the sight of the sick, for the ancients recognized, at least in part, the principle of color therapeutics, now in the process of rediscovery.

(52) Disease is unnatural, and is evidence that there is a maladjustment within or between organs or tissues. Permanent health cannot be regained until harmony is restored. The outstanding virtue of Hermetic medicine was its recognition of spiritual and psychophysical derangements as being largely responsible for the condition which is called physical disease. Suggestive therapy was used with marked success by the priest-physicians of the ancient world. Among the-American Indians, the Shamans--or "Medicine Men"--dispelled sickness with the aid of mysterious dances, invocations, and charms. The fact that in spite of their ignorance of modern methods of medical treatment these sorcerers effected innumerable cures, is well worthy of consideration.

(45) The second counsellor is the ears, which have their rise also from all the powers in the whole body through the spirit; their fountain is Mercurius or the sound, which ariseth from all the powers.

(40) [paragraph continues] At that time the methods used in healing were among the secrets imparted to initiates of the Mysteries. Unctions, collyria, philters, and potions were concocted to the accompaniment of strange rites. The effectiveness of these medicines is a matter of historical record. Incenses and perfumes were also much used.

(4) O Rā, in that thy name of Rā, since thou openest the secrets of the Ammehit, which gladdeneth the hearts of the Divine Circle: do thou then give me my heart. I am a powerful Chu, let thy soundness be my soundness, and the soundness of thy limbs be the soundness of my limbs

(3) I am come as a messenger of Rā, to make fast Maāt upon the Arm, for the dawning of Neith at Ment’ait, and for restoring the Eye to him who taketh the reckoning thereof

(53) And I asked the angel of peace who went with me: 'For whom are they preparing these instruments?'

(35) Manjusri! He should further meditate on the body, which is inseparable from illness and on illness, which is inherent in the body, because sickness and the body are neither new nor old; this is called wisdom. The body, though ill, is not to be annihilated; this is the expedient method (for remaining in the world to work for salvation).

(4) If the sacrifice is injured from the Rig-Veda side, let him offer a libation in the Gârhapatya fire, saying, Bhûh, Svâha! Thus does he bind together and heal, by means of the essence and the power of the Rik verses themselves, whatever break the Rik sacrifice may have suffered.

(4) O thou who guidest the Bark of Rā, sound is thy rigging and free from disaster as thou passest on to the Tank of Flame

(5) Let Rā lend me his two hands, let not his divine Boatmen prevent me. Let my strength be that of the divine Eye, and conversely

(49) Now where the Mercurius soundeth and is elevated or predominant, there the Mercurius of the spirit goeth also in, and is thereby affected, and bringeth it [the sound] before the princely throne in the head, where it is to be approved by the other four counsellors.

(48) Thus the second counsellor in the head is the ears, they stand open, and in all that soundeth the sound goes forth through them.