We see that a miracle has two requirements, which represent two ends of a single continuum. On one is the nature of the force that performs the miracle, at the other, there is the ground and recipient on whom the miracle is performed. The force responsible for the miracle may come from the subtle physical, vital, mental, rarely the spiritual or even the very highest Divine Grace. Each brings its own stamp on the nature of the induced change. The Divine Grace works thoroughly and therefore may need more time, as it is not bound by human calculations. The other forces may sometimes seem to work instantaneously but their work is incomplete and the malady is mostly held in check rather than truly healed. It may erupt later with similar or altered appearances, necessitating repeated interventions. The ground conditions that facilitate a miracle by the intervention of the highest are faith in the Force or the one who represents it. It is further facilitated by an atmosphere of calm and peace. Detachment in the mind and nervous vital parts from the suffering is a further help. Above all, an absence of fear and anxiety about the illness and its possible complications immensely helps the process. Of course, most miracles need some kind of call from the subject, but this call should not be confused with anxiety. It may be intense and full of a luminous trust in the Divine. Luminous in the sense that one should be full of confidence that the Divine is there, looking after our bodily existence and even if it seems apparently painful and even if we do not understand it now, it is for the best in the highest sense.
Of course the materialist might always object that all this talk of unseen forces is simply an imagination. To him, all such instances of unexpected recovery are due to chance (a scientifically approved term that conceals ignorance of the forces and factors involved). Or else he points to nothing more than cases of spontaneous recovery that have run their natural course. There is, of course, some truth in the latter logic since many illnesses indeed seem to recover without any intervention, if we only allow sufficient time. But the time taken in spontaneous recovery is precisely due to this play of forces behind the scene. There is no other miracle but a conscious handling and use of these concealed forces. After all, the material scientist is simply stating a fact that illnesses do spontaneously recover and there can be no objection since this is a well-known truth. Indeed some so-called miracle makers credit themselves with this type of recovery. But these facts do not discredit the play of deeper forces. The materialist does not understand or has an a priori bias against them. He is unable to explain the phenomenon or reproduce it, though he sometimes does try to explain it away. That is to say, he plays with words that sound high and scientifically authentic, but where there is equally no evidence. The charlatan, on the other hand, simply makes a false claim of having a hold over these forces whilst he has none. The matter cannot be proved or disproved on the physical plane. It is like small children trying to guess what propels an engine or lights a bulb. So long as the process is unknown it appears a miracle; when it is known and understood, it is simply natural. So too, in the deepest sense, there is no miracle but only a play of Nature, or indeed, Supernature. Once we have understood and known its process it becomes natural to us, though it may still seem miraculous to the one who has not yet ventured into that territory. Just as children stop regarding commonplace events as magical or miraculous when they grow up and learn the process of things, so too we must grow out of our infancy and play with energies and learn about other forces in God’s world of infinite wonders. Then the scientist and the occultist shall speak with one voice. Then the miracle shall cease to be. Or perhaps the whole of life and its most seemingly insignificant events will appear as a wonder and miracle!
Alok Pandey
