The Best Medicine for Human Beings Is Human Beings

“Of all the bodies in nature, the one that acts most effectively upon the human being is another human being; no animate or inanimate body can replace it.”— Dr. Med. Franz Anton Mesmer

The human being possesses intrinsic healing abilities, often overlooked by conventional medicine. For example, direct contact with the body can influence well-being: placing one’s hands on a painful area can reduce symptoms in a short time.

The Qur’an teaches that for every illness there is a remedy in nature — a principle that existed long before modern scientific studies began investigating concepts of energy and electromagnetism, particularly in the context of Heilmagnetismus. A magnet, like other natural components — stones, plants, trees, air, and water — contains an invisible force that passes through matter, observable even in everyday life.

Magnetism represents one of the most powerful subtle forces, difficult to explain but detectable in its effects. Understanding magnetism allows one to observe the world and oneself from a different perspective. A thought or a prayer directed to God can become a message at a distance, a transmission of energy through seemingly empty spaces.

In this perspective, magnetism constitutes a link between the physical body and the spiritual dimension or “quantum soul.” The atoms in the universe interact according to electromagnetic laws, generating monads and microorganisms. This force attracts and organizes matter, anticipating concepts of modern physics such as electromagnetic waves not guided by wires.

Where science has established action at a distance — whether in the effect of treatments or in the recognized healing force of X-rays and Becquerel’s rays — it is no longer necessary to defend the study of animal magnetism, which integrates harmoniously into radiation theory.

Magnetizing — that is, the influence exerted by the magnetizer upon the subject through concentrated will — appears to act by directing vital essences within the nerves of movement and sensation. The nervous fluid of the magnetizer connects with that of the patient and activates the vital essences of blood and nerves, generating different degrees of receptivity and the capacity to influence the organism locally or globally.

Every human being is enclosed within an energetic aura — Aura-Nerven or Odhülle — which can influence and interact with other people. The hands represent the principal transmitter of this energy, allowing transfer from one body to another, also explaining phenomena such as interference with electrical devices.

The ability to perceive and modulate these energies offers an opportunity for well-being: true medicine resides within the human being himself.

Electricity as a Therapeutic Instrument

Dr. Wilhelm Erb, professor at the University of Heidelberg, described electricity as “a powerful and versatile method of treatment,” capable of treating pathologies of the nervous system, neuralgia, cramps, paralysis, and states of anesthesia.

In the nineteenth century, electrotherapy experienced significant development and was widely accepted by the medical community. Interrupted (inductive) current and continuous galvanic current became standard instruments in clinical practice. Electrical stimulation could reactivate weakened nerves, invigorate atrophied muscles, and restore impaired functions.

The intensity of the patient’s perception was considered an indicator of effectiveness: stronger sensations suggested greater therapeutic effects, whereas the absence of perception often led to doubts about the usefulness of the therapy.

This historical context fueled a debate between supporters of electrotherapy and defenders of other energetic methods, such as human magnetism, each proposing its own conception of vital forces and healing mechanisms.

Recognizing and Using One’s Own Energy

Vital magnetism, or Lebensmagnetismus, is not a theoretical force: it passes through every body and can charge it, influencing its balance and functioning. Neither the most powerful chemical preparations nor fire can annul this energy. Even an inanimate object, such as a magnetic glass body, retains its force when it is permeated by this force — proof of the profound connection between life and the bodies it passes through.

This observation offers us a fundamental teaching: our personal energy can be perceived, modulated, and used for our own well-being and that of others. It is not a mystical concept: it is a natural capacity that we all possess but often ignore.

Some practical suggestions for beginning to recognize and use it:

Body observation: by closing one’s eyes and concentrating on the breath, one may perceive a slight warmth or vibration in the hands or other parts of the body.

Conscious physical contact: placing the hands on a painful area or on an object may bring subtle sensations to light — a tingling, a slight flow, an energy that “moves.”

Concentration and intention: voluntarily directing energy toward a part of the body, an object, or a person with thought and intention, without forcing, but observing natural sensations.

Regular practice: like any ability, recognizing and using energy requires daily exercise and patience.

Over time, anyone can learn to better perceive their energetic aura, the flows of energy that pass through them, and the influence they exert on others and the environment. This approach does not replace traditional medicine but complements it: it is a way to recover awareness of the first medicine of the human being — the human being himself.

Prayer and Connection with Vital Energy

Beyond perceiving and modulating one’s vital magnetism, Islamic prayer represents a powerful instrument for connecting with universal vital energy — with God (and not by chance Allah has 99 names).

When a believer directs his prayer to Allah — with intention, concentration, and devotion — a flow of energy is activated that passes through body and mind, positively influencing the physical, emotional, and spiritual state.

From an energetic point of view, prayer can be interpreted as a means of harmonizing one’s aura and synchronizing with the divine energy that permeates the universe, the same subtle force that passes through bodies and objects according to the principle of Lebensmagnetismus. In this sense, prayer is not only a spiritual act, but also a practice that potentially strengthens the connection between body, mind, and the quantum dimension of vital energy.

Key elements for making prayer a tool of energetic awareness:

Conscious intention (niyyah): directing the heart and mind toward healing or well-being, recognizing that vital energy is a gift from God.

Concentration and presence (khushu): observing breath, posture, and bodily sensations, perceiving the energetic flow that passes through the hands, heart, and body.

Repetition and regularity: like any energetic practice, constant prayer fosters greater sensitivity and control over one’s vital magnetism.

Universal intention: recognizing that energy is not limited to the individual body, but interacts with the environment and with other living beings.

In this way, prayer becomes a channel through which personal vital force aligns with the universal one, creating a direct connection between bodily energy, divine energy, and the quantum dynamics of the universe. Anyone can begin to perceive this connection by observing subtle sensations during prayer or mindful meditation.

The results can be surprising, but practice and awareness are necessary to truly attune to this energy. The more one works on oneself, the more intense the inner resonance becomes and the more the capacity develops to recognize when and how the body requires rebalancing.

This sensitivity is not limited to oneself: through conscious contact and intention, it is possible to transmit calm and support even to one’s children. The hands, guided by presence and attention, can become a natural instrument of comfort and harmonization.

Heilmagnetismus and Trust in the Creative Principle

Heilmagnetismus, understood as healing magnetism, historically represents the attempt to understand and describe a vital force that passes through bodies and contributes to their equilibrium. Beyond nineteenth-century interpretations, what remains central is the idea that the human being is not an isolated system, but an organism inserted within a network of energetic and spiritual relationships.

In the Qur’an it is written: “And when I am ill, it is He who heals me” (Surah 26:80).

This affirmation does not exclude material means, but places them within a broader perspective: every cure, every energy, every natural force operates by divine will. In this light, vital magnetism is not an autonomous force, but a sign among the signs of creation, a possible instrument through which the order willed by Allah manifests itself.

Recognizing this dimension means uniting knowledge and faith, practice and awareness, science and tawḥīd. Healing, then, is not only a physical process, but a return to harmony with the Principle that gave origin to every energy and every life.

When Light Takes Form: Angels in the Laboratory

“Angels are older than all religions – and they continue to reach even those humans who no longer wish to know about religion.”

With these words by Claus Westermann, we can approach the mystery of angels, present in countless forms across nearly every human culture.

The invisible cherubim, called Kettu by the Sumerians, endure through time and reach us still. In Christianity, they were considered the “engines of intelligence,” beings of light, adorned with symbolic wings that signify freedom from time and space and the ability to traverse dimensions. If angels can move through time and space and are made of light, it becomes possible to reconcile reason and transcendence: modern humanity need not choose between rationality and spirituality, for the imagination of the metaphysical can unite these two realms. Russian icon painting has created visions of angels of otherworldly transcendence, figures of supernatural power, which according to legend were not painted by human hands. In Christian traditions, angels are messengers of divinity and intermediaries of celestial strength, bridging the earthly and the divine.

Angels and Their Analogues Across the World

Figures akin to angels appear in many religions and spiritual traditions, even if they take different forms and names. In Christianity, angels are servants and messengers of God: they protect humans, convey divine messages, and fulfill God’s will, often organized into hierarchies such as archangels, cherubim, and seraphim. In Judaism, angels, called mal’akhim, play similar roles, acting as invisible intermediaries between God and humans without ever becoming objects of worship. In Zoroastrianism, the Amesha Spentas mediate between Ahura Mazda and the world, guiding humanity toward goodness.

In Hinduism, there are no angels as understood in the West, yet celestial beings such as Deva, Gandharva, and Apsara protect, inspire, and transmit wisdom or cosmic energy. In Buddhism, supernatural figures like Deva and Bodhisattva provide protection, guidance, and the manifestation of spiritual virtues. Even in African and Native American traditions, intermediary spirits connect humans with deities or natural forces, serving as messengers, guardians, and protectors of clans or communities.

Among the Yezidis, angels appear primarily in the figure of Melek Taus, the Peacock Angel, who mediates between God and humans, guides spiritually, and protects the Yezidi people. In Greek mythology, figures such as heroes, Daimon, or divine messengers like Hermes safeguard humans and transmit the will of the gods.

Light, Science, and Metaphysics

In Islam, the vision of angels is deeply metaphysical. The malāʾikah are beings created from light, entirely obedient to God, and devoid of free will. Their existence is purely spiritual and unaffected by physical limitations; they act only according to divine will, serving as messengers between the divine and human realms. Jibrīl (Gabriel) transmitted the Qur’an to Muhammad, while other angels preserve cosmic and moral laws, recording human deeds. Their perfection and obedience embody pure metaphysical order, a harmony between divine will and spiritual reality.

A surprising bridge between metaphysics and modern science emerges in the work of Italian scientists like Daniele Sanvitto, who conducted experiments transforming light into a unique form of matter known as a supersolid. In this state, light is no longer “merely energy in motion” but merges with matter to form lattice-like structures while retaining quantum flow properties. This phenomenon offers a striking scientific metaphor: light, becoming tangible while remaining energy, recalls the Qur’anic depictions of divine light. In the Qur’an, light often symbolizes God, guidance, and knowledge, as in the pivotal verse of Sūra An-Nūr (24:35), where God is described as “the Light of the heavens and the earth.” Light is not merely a physical phenomenon but a principle of reality and cosmic order.

The supersolid of light embodies, in scientific terms, an invisible principle made manifest—just as divine light permeates the world. Polaritons, “half-light, half-matter,” create stable structures while preserving their energetic nature, revealing that matter and spirituality are profoundly interconnected, two faces of the same divine order. Light follows precise laws to generate stable forms, echoing the Qur’anic assertion: “We have built the heaven with [our] might, and We are expanding it” (51:47). The universe, like photons transforming into supersolids, manifests divine order and law in both matter and energy.

Conclusion

Modern humanity, accustomed to seeing light as energy and matter as solid, discovers that these distinctions are far more fluid than they once seemed. The supersolid of light becomes a “scientific parable” of creation: that which appears immaterial can become tangible, guided by orderly laws, echoing the Qur’anic metaphor of divine light suffusing all things. From Christian theology and art to Islamic angels, from Hindu Deva to Buddhist Bodhisattva, many cultures have expressed the idea of beings who mediate between the divine and humanity. Today, through the lens of modern science, the supersolid of light demonstrates that the boundaries between energy and matter, invisible and visible, spiritual and material, are far more permeable than we imagined. Angels, therefore, are no longer only religious figures—they are emblems of light, traversing time, space, and matter, forming a luminous bridge between rationality and transcendence.

The Illusion of the Reset: responsibility in an Age that fears Finality

We live in a culture deeply shaped by the logic of the reset: technological, relational, professional, and even identity-based resets. Everything appears reversible, upgradable, erasable. This mindset, born in the digital realm, has become a lens through which we interpret existence itself. Yet a crucial question remains unanswered: is it really possible to start over without consequences?

This habit does not stop at everyday life; it is projected even onto death. The idea of a definitive end, of irreversible responsibility or an ultimate judgment, has become increasingly unbearable. In this context, reincarnation takes on a reassuring psychological function: one returns to learn, corrects mistakes in a subsequent life, and nothing is final. The concept of karma is often simplified and moralized, turning into a retrospective justification of others’ suffering: if someone suffers, they must have deserved it.

My personal experience in India—over a year of living there, studying yoga and staying in an ashram—was deeply formative. I learned fundamental concepts, such as the distinction between the observer and thoughts, a perspective that can offer real tools for inner awareness. However, the contradictions between spiritual theory and its social applications forced me into a broader critical reflection.

The Ethical Problem of the “Moral Reset”

If the idea of reset eliminates the definitiveness of judgment, it also eliminates full responsibility. In a system where everything can be compensated for in another life, every action loses its real moral weight. Stealing, lying, killing become temporary acts, diluted within an infinite cycle of returns. This is not only philosophically problematic, but ethically dangerous.

A worldview that consoles by eliminating responsibility does not build justice; it produces moral anesthesia. The idea that suffering is always the result of past faults can lead to indifference: people left to die on the street, accidents ignored, inequalities accepted as “destiny.” Human beings, rather than confronting emptiness and finitude, often prefer reassuring answers—even when they are false or unprovable.

The Biological Question

From a biological and neuroscientific perspective, reincarnation finds no empirical support. Memory is not an abstract or extracorporeal entity, but a physical process emerging from the brain’s neuronal activity. With brain death, consciousness—as we know it—ceases. There is no known mechanism that allows the transfer of personal identity from one body to another.

DNA does not contain memories of previous lives. Concepts such as genetic inheritance or epigenetics are often confused with reincarnation, but these are well-defined biological processes that do not imply any continuity of individual consciousness. There is no experimental evidence, nor any coherent scientific model, that makes reincarnation a plausible theory from a biological standpoint.

Its strength lies not in truth, but in psychological function: reducing death anxiety and giving retrospective meaning to suffering. Yet an explanation that comforts is not necessarily an explanation that is true.

The Islamic Response

Islam addresses these questions without resorting to comforting shortcuts. Earthly life is one, responsibility is real and irreversible, and so is divine mercy. There is no reset, but there is conscious forgiveness; there is no automatic erasure of consequences, but the possibility of authentic repentance.

Meaning is not postponed to another life: value is now, every action counts now, even the smallest good deed carries real and immediate weight. This vision restores dignity to human action and grounds justice not in destiny, but in choice.

Islam does not demand blind faith. On the contrary, it constantly appeals to the intellect: “Do you not reflect?” “Do you not reason?” It invites observation of nature, logical deduction, and the use of reason as a means of approaching truth. It does not invade the scientific domain, but presupposes it—and the historical contribution of Islamic civilization to astronomy, medicine, mathematics, zoology, embryology, and other natural sciences is undeniable.

Metaphysical Coherence and Scientific Compatibility

The Islamic worldview is compatible with biology and neuroscience: personal identity is linked to the brain, memory is not transferable, and biological death is irreversible. The proposed metaphysics does not contradict what we know scientifically, but situates itself beyond what science can measure, without denying it.

The Qur’an—textually stable, preserved, and historically documented—reinforces the credibility of this vision. It does not claim to be a scientific manual, but offers an ontological and moral framework coherent with human reason.

In a world that fears definitiveness, Islam reaffirms the value of responsibility. In a culture that seeks the reset, it reminds us that meaning is born not from erasure, but from awareness. It does not remove the weight of actions, but makes that weight meaningful. And precisely for this reason, it restores to the human being their deepest dignity: that of being responsible, free, and capable of choosing the good, here and now.