prayed for his stricken sister and God answered his prayer. The prophets Elijah and Elisha healed through prayer. When King Jeroboam asked the man of God to restore his paralyzed hand to strength, the latter prayed to God and the hand of the king regained its natural vigor. King Hezekiah gained, through prayer, fifteen years more of life, although death was already hovering over him. "I have heard thy prayer, I have seen thy tears; behold, I will heal thee; on the third day, thou shalt go up into the house of the Lord. And I will add unto thy days fifteen years.'

18. The Psalmist repeatedly declares the help he receives from God in answer to his prayers: "Only for God doth my soul wait in stillness; from Him cometh my salvation." "In the day of trouble, I call upon Thee, for Thou answerest me." His troubles consist both of physical pain and of mental agony, but he finds release from both, through prayer. "The Lord hath heard my supplication; the Lord receiveth my prayer."

19. The Divine Mind who hearkened to our ancestors and brought them healing is also ready to bring healing to those of us who are suffering today. But the devotion and earnestness of our prayers must be not less than theirs. All our prayers must be offered with a clear realization of the Divine Presence, with unfaltering faith in His infinite supply, with unbounded trust in His goodness and love. God's answer then will not fail to come. We must always bear in mind that we are inherently divine beings; that our thoughts and our feelings and our health and our very life are emanations from the Divine Mind.

Therefore, whenever we find ourselves wanting in health or in strength or in courage or in cheer, or in any of the Divine gifts that He has bestowed on us, we must seek them again at the very source from which they were yielded at the outset.

PRAYING FOR OTHERS

20. It is a religious duty to help others. The injunction "Love thy neighbor as thyself," implies that one should offer aid to others with no less eagerness and in no less a measure than he would wish others to offer to him. One may aid a fellow man with a kind word, with a cheerful smile, with an encouraging glance; one may help a fellowbeing with his sympathy, with his purse, with his counsel, and with his prayer. One may invoke the Divine Mind to restore a fellow-being to health. The most valuable possession that man has is his health; therefore the greatest kindness that can be rendered him is that of helping him to regain his health when it has failed him.

21. Praying for another must be the result of profound sympathy with that person. It is dubious whether one can pray earnestly for his neighbor if he is not actuated by a deep and sincere desire to help him. Praying for others is a sacred task; it sanctifies the prayer. The greatest emolument the supplicant for others receives is the refinement of his own nature, the elevation of his own disposition through this constant communion with the Divine Mind. The Talmud says that he who prays for others is himself helped first.

22. One who desires to pray for others must possess specific qualities which make it possible for him to commune with the Divine Mind. These are not extraordinary qualities, and not the gifts of a few; they are qualities which every one possesses in potentiality, though not every one expresses them in actuality. A petitioner for others must be able first of all to visualize his prayer, he must have developed that specific form of imagination which must be utilized in supplication. He must, moreover, be steeped in serenity. He must not permit excitement of any kind to invade his mind; it is impossible to achieve any healing for oneself or for others, when the mind is disturbed with excitement. He must fortify himself against irritation and impatience. He must always keep his heart cheerful; sorrow and sadness must find no admission into his being. It is against the will of God to harbor sorrow, for none of His acts are intended to bring sorrow to man. According to the Talmud, "the Divine Presence stays not with him who is in sorrow." He must, in addition, cherish tender feelings for all men; hatred, bitterness, or envy of any sort must be foreign to his disposition. Finally, he must be imbued with unflinching faith and with absolute trust in the Divine Mind; he must be free from worry, from anxiety and from fear, but rely entirely upon the help of the Divine Mind.

23. One who prays for others as well as one who petitions the Divine Mind in his own behalf, must have implicit faith in his prayer. He must not hesitate, he must not vacillate in his faith, he must not harbor doubts of

any kind. He must deeply realize that his prayer will be acceptable.

24. The method of praying for others is akin to that of praying for oneself. Both the ailing and the one who prays enter into deep silence. They both relax completely, eliminating all tension from body and mind. They both close their eyes, but while the mind of the patient becomes perfectly passive and inactive, that of the supplicant becomes awake and active. He must visualize the patient as the recipient of God's blessing. A prayer for others, too, should occupy a period of about fifteen minutes.

25. If you wish to pray for one who is weighed down with sorrow and despondency, visualize him in your prayer as being filled with divine rays of hope and cheer. See the disheartened one before you filled with self-confidence and joy. See him radiant and happy, full of optimism and self-reliance.

26. Likewise, when you are praying for one who is perturbed in mind, visualize him as receiving divine rays of serenity and peace. See him filled with calmness and equanimity; see this manifesting itself in a calm gait and serene manner on his part. See his mental agony receding, the storm in his mind cleared away, the restlessness subsiding, and tranquility and peace of mind fully restored.

27. If you are praying for one who is possessed of faulty habits of character, visualize him as possessed of the very qualities and habits in which he is apparently

wanting. See him occupied with salubrious and harmonious thoughts and tendencies of character.

28. When the ailment is that of the body, the method of scientific prayer is somewhat altered. As in the previous instances, both the ill and the petitioner must seat themselves in a position of ease and relaxation. While the mind of the ailing remains passive, the petitioner visualizes health from a Divine Source flowing in the form of a stream into the body of the sick, penetrating and saturating the ailing organ. Then, the visualization must take the form of seeing the sick wholly in perfect health and well-being. This method is similar to the method of healing oneself of bodily ailment, except that another than oneself is the recipient of the Divine Healing.

29. One should offer prayer for the ailing body with the same earnestness and faith as for the ailing mind. Prayer for health is efficacious for both body and mind. Both, body and mind, are the creations of God, whose powers are unlimited, both in the visible and invisible realms of existence. He whose love is infinite, responds with equal love to all earnest prayer.

30. When one is unable to pray for himself, it is necessary for him to seek the services of a petitioner, who has devoted himself to the service of invoking Divine help for others, and who has studied in all its details the methods of healing through scientific prayer.

31. One who dedicates his life to the sacred task of offering prayer for others, should apply himself to the more detailed study of the Jewish Science ways and methods by which Divine help may be invoked; for God's