C gm

m
E SS E NT I A LS

M E NTAL H E ALING

TH E T H EO Y R AND PR
ACTI CE

M r

BY L M . . M ARST ON , M . D .

SE COND E D IT ON RE VISE D .

B OST ON
I
P U B L SH E D B Y T H E AU T H OR
 CO PY RI G H T E D 1 8 8 6.

BY

L
. M . M A RS T ON .

8 3 T ransfe r
D C Pub lic
. . Library

$ UL 1 8 193 2
 P RE FAC E .

H Ewho publ i shes a boo k to inform the

reader rather than to flatter a p ersonal
,

conce i t j ust i fies the act as a response to

,

an ex i sting demand I t is to such a feel .

ing that this little manual owes its ori gin .

The i nterest in the phenomena of mental

healing is rapidly increasing in all parts
of the country and thousands of i n t e l l i
,

gent thoughtful people w i th no special

, ,

lean i ng toward what they account a

doubtful sc i en ce are ask i ng for a com
,

prehensive explic i t statement in p la i n

, ,

language of the theory and pract i ce of

,

th i s way of treat i ng d i sease ; teachers and

students also are i n need of a suitable
and conven i ent text book I t i s to such -
.

seekers after l i ght and help that this work

is addressed .
6 M E N TAL HE ALING .

B u t after mu ch and varied e xp erienc e

in the teaching and practice of mental
healin g the a u thor is convinced that
,

much has b een claimed as p art and parce l

of the subj ect which does not strictly b elon g
to it while the essentials need to b e p re
, $

sented more clearl y and logically .

This volume as far as the author under

,

stands them embodies the truths common

,

to all forms of mind healing and excludes ,

whatever IS dog matical or tends to d i s

crimina te l n favor of any particular school
o r wa y o f practice I t recognizes a nd .

explains the p rinci p l e s of C hri stian

” ”
Sc i ence prayer and faith cure
, and- -
,

other methods of metaphys i cal and psyc hi

c al treatment o f disease which have a ,

common bas 1s l n truth .

A l l agree to say that the healing power

is of God that the real man is the sp i ritual
,

and not the physical be i ng and that r i ght ,

th i nking produces r i ght action The s e .

subjects are cons i dered in the follow i ng

pages in thei r proper order What is
, .

ta ught about S upreme I ntell i gence as the

s ource of life know l edge and power i s the
, ,

lead i ng top i c because all true ideas tak e

,
 T O BE RE AD IN C OU RSE .
7

the i r departure fro m G od as the center .

Man is the next subj ect treated because ,

it is necessary t o know what he is and

what relations he susta i ns to God in ,

order to understand h i m Since the .

human body wh i ch is the obj ect of heal

,

ing is material and disease i s a phe n om

, ,

enon of organized matter the true theory ,

of matter is also explained and appl i ed .

The chapter on the mental treatment of

diseas e is based on what has b een p re
v i o u s l y expla i ned in the book and cannot ,

be fully understood unti l the contents of

the previous pages are mastered The .

reader is therefore recommended to beg i n

, ,

with this preface and read each d i v i s i on

,

of the book in order omitting noth i ng, ,

u nt i l the last ; he w i ll then have g i ven the

subject a candid hearing i n the part i cular

,

way in wh i ch mental healers prefer to

have i t presented and may then be fairly
,

entitled to accept or reject the claims

advocated herein .

I n prepar i ng the work the aim has been

to so arrange the subject matter that the ,

book would be adapted to the wants of

the general reader and at the same time
,
8 M E N TAL H E ALIN G .

suitable as a text book for the use of -

teachers and students i n the class room -

.

While wr i ting out the theor i es and

statements that lo ng experienc e and care
ful study show to be the essent i al ground
work of the art of heal i ng without medi
c i ne the author has been stimulated by
,

the h ope (which he be l ieves well founded) ,

that the product of h i s labor will be the

means of great good to his fellow men by -
,

lead i ng them to withdraw attention from

the illusions of material sense and gras p ,

with firmer fa i th and clearer vision eternal

realities and spirit u al tr u t h .

The author is a firm b eliever in i mmo r

tality a consc i ous ex i stence after the
,
-

change called death The fact that we .

have a conscious identity now is proof ,

that we shall al ways remain the conscious

i nd i vidual exp ression of the one S p irit ,

God .

L M M . . .

I 30 CH AND LE R ST B OST ON
.
, .

D ece mb r 1 8 8 6
e , .
 C ONT E NT S

I NT ROD U CTION
1 . G OD

II . M AN

I II . M ATT E R
IV . DI S ASE E

V . SIN AND D E AT H
VI . H E ALING
V II. T RE AT M E NT
V III . I S
U N VE R A L T RU T H
 INT RODUCT ION .

M AN s
’
inmost consciousness is the
touchstone of recondite as well as obv i ous
truth Get but that sure test and it may
.
,

b e trusted to the 1a
’
for the soul s em $

phasis i s always r i ght The contents of.

th i s l i ttle book although not opposed to

,

sound reason appeals ma i nly to this c e r

,

tain test and rel i es on i ntuit i ve perception

, ,

rather than log i c i n support of the p osi

,

tions assumed .

But it frequently happ ens that the

easiest approach to the star chamber of -

conviction lies along the l i ne of e x pe

ri e n c e and memory Especial l y is th i s
.

the case w i th the subject herein c o n s i d

ered and any reader who stops to pon
, ,

der the evidence will find facts enough

,

abo u t which he knows to disarm p rej a ,

I2 ME N TA L H E ALIN G .

dice and bespe ak for these p ages a cand i d

perusal .

A ll who have seen m u ch of the work $

i ngs of d i sease are ready to acknowledge

the truth of Dr 0 W H olmes s assertion
. . .
’

that the great proport i on of cases of

$

Si ckness tend to get we l l sooner or later , ,

with good nursing and little or no medi

c i ne Mother Nature i s forev e r mend
.

ing . There i s a power enl i sted on the

s i de of recovery and health that under ,

” ”
vari ous names as vitality
, anima ,
$
,

”
$
ner vous i n fluence sensori al energy,
$
,

” ”
vi tal princ i ple occult cause
,
stim
$
,
$

vz s mecz z cal r zbc n am é w makes for a

” ”
uli
’ '
’
, ,

cure whether the circumstances be favor

,

able o r adverse .

The helpful in fl uence of this persistent

life force comes to the invalid somet i mes ,

as a mere impress i on that h i s t i me to d i e

15 not at hand or that his life work i s u n
,
-

finished and he cannot be spared or that ,

he chooses to get well and w i l l not y ield

the struggle : but ofte ne r it i s s i mply a
tenacity of life a v i tality that conquers
,

every morb i d tendency and final ly l i fts the ,

p atient to his feet .

 WARD IN G OF F D ISE ASE . I3

A nother fact of common observation is

that th e m i nd exerts a powerful influence
on the state of health C heerfulness .
,

hopefulness and fort i tude are the allies of

,

recovery ; deject i on sorrow and fr i ght are , ,

in league with death A s much s k e pt i .

c i s m about the p resence of disease as i s

consistent with prudence tends to ward it

off .

T he be s t r e c ei p t f or he alth ,
s ay h
w at
they wi ll ,

Is n e ve r to su ppos e we s h all b e ill .

A pos i tive dogged refusal to believe

,

himself Sick has saved many a man from a

dangerous illness T h e advantage of .

Withdraw i ng attention from symptoms that

are alarm i ng and fix i ng the thought on
,

someth i ng else is well understood I n .

this way the parent soothes the crying

infant and by the same means Mother
,

N ature makes her larger ch i ld forget h i s

languor and pain wh i le she pours upon ,

his wounds the balm of her own prophy

lactic .

A ll know how fruitful of disorder are

anx i ety worry protracted care misdirected
, , ,

sympathy su p e rs ti t i ou s dread fi dge ts pe r

, , ,
I4 M E N TAL HE ALIN G .

v erted i magination unrestraine d p assion

, ,

and bad temper From these cruel ene

.

m i e s of health let us hope to be delivered .

B ut on the other hand how it helps one to ,

b e well to cherish tranquillity of mi nd ,

content calm faith an i mperturb able s p ir it

, , ,

freedom from undue care reasonableness , ,

and personal discipline .

The b ody constantly acts on the mind

this 18 now universal l y recog ni z ed I t is .

not as often noticed how the mind acts

up on the body A mind strengthened b y
.

truth and a determined p urpose will su p

p ort a feeble b od y and enable it to do
,

wonders Mental excitement often cures

.

bodily disease There ar e authentic case s

.

of p ersons g iven over b y their p hysicians ,

who resisted death and saved their lives

by a strong determin at i on not to die .

A ny influence which rouses the mind to

action wi ll often cure the b ody One day .

we shall have a mind c ure hospital where -

,

bodily disease will b e relieved by ap p lica

tions to the mind Meantime how much
.
,

c an b e done for invalids by visits fro m

cheerf u l b ri ght entertainin g visitors

, , ,

by re l i g io u s infl u ences whic h ins p ire f aith

 A M I N D C U RE H OSP I TAL
-
. 15

and h o p e and not doubt and fear What

, .
$

ever turns the m i nd out of i tself causes it to ,

look up interests it in helpful truths help s

, ,

the body too y am.es F r eeman C l ar ke .

The s u ggestion of a mind cure hos p ital -

,

made seven years ago b y the eminen t

divine and au thor j ust quoted calls att e n ,
o

tion to the evidences of a b elief in t he

p ossibility of heal ing without the use of
medicine M any facts g o to show that
.

such a belief has always existed in the

human mind and that such cures have not
,

b een uncommon in any age of the world .

We read in Bread Pills $

C abalism ”
,

e xorcism fetichism impos i tion of hands

, , ,

anointing with oil touchin g sacred relics

, ,

visiting shrines Spells amulets periapts

, , , ,

p rayer and faith cures mes merism meta

- -
, ,

p hysical healing are each and al l c o nf e s

,

sio ns of a wide spread belief that some

-
,

how N ature is not wholly de p endent on

,

the virtues of dru gs and regimen but w i ll , ,

on certain conditions restore health by

short cuts of her own .

I t does not require great capacity for

marve l s to enabl e one to see that h i story
16 M E N TAL HE ALIN G .

a b o u nds in intim ations that what was

known among the earlier A postles as
the g i ft of heal i ng is the common pro
perty of the human race D uring the
.

centuries antedating the d i scovery of what

is termed rational medicine on what else ,

did peop l e rely for help in time of sick

ness $ There c an b e no reasonable doubt
that among all nations in ancient times
, ,

the mental treatment of disease was the

usual method and s o common that such
,

cures excited no more surpris e or remark

than t h e c u res wro u ght b y medicine do
now .

Th i s convic tion is f orced u p on the

thought when It is rem embered that the
anc i ent inhabitants of I ndia Persia J u dea, , ,

Greece I tal y and E gypt believed in and

, , ,

p racticed mind cure The Ce l t ic t r ib e s of

-
.

western Euro p e and the British isles held

similar doctrines ; and even the barbarous
aborigines of this and other countries p ut
faith i n magic and incantations S ome .

may prefer to regard this kind of evidence

proof of the superstit i ous dread of demoni
acal spirits that influenced the credulous
pe o pl e of earl y ti mes ; bu t it is p rod u ced
 HI ST ORI C AL E V I DE N CE . I7

for the sake of impress i on rather than

argument ; and what w i ll these same peo
ple infer concern i ng the generally ac
c e pt e d cures alleged to have been wrought

by J esus and his followers $

The C hrist i an fathers and writers bore
unequivocal testim ony to the real i ty of
mental healing as pract i ced by themselves
and others and the early records of many
,

of the P rotestant rel i gio u s sects abound in

instances of the same Sort Many genu .

ine well attested cases of restorat i on to

,

health by psych i cal mean s h ave also been

reported in more recent years and are of ,

frequent occurrence at the present time .

H ere too is a mass of cumulat i ve evi

, ,

dence that it is useless to deny ; for R ev .

J. M . Buckley D D a
, disbeliever
. .
, and ,

obstinate opposer o f all such phenomena ,

says in h i s recent art icle in the Cem my ‘ f

A fter all d e d u ctions have

'

M ag e z z fle :
$

been made the fact that most e x t r ao r d i

,

nary recoveries have been produced some ,

of them instantaneous l y fro m disease i n ,

some cases g enerally considered to be In

curable by ord i nary treatment in others ,

known to be c u ra ble i n the ordinary pro

18 M E N TAL HE ALIN G .

cess of medicine and surgery only by s l ow

”
degrees must be admitted
,
.

T he evidence thus far presented is de

rived for obvious reasons from sources
, ,

outside the ranks of metaphys i cal heal $

” ”
ing , C hrist i an science and other pro
$
,

f e s s i o n al mental cur i n g as taught and ,

practiced by the d i fferent schools of heal

ers that have recently sprung up in this
country and are do i ng what seems to be
,

very wonderful work I t i s g i ven i n the

.

sincere hope that i t will lead those who

have never i nformed themselves on the
subj ect to cons i der what follows in a sp i r i t
of fairness and to look upon mental heal
,

ing not as a new thing announc i ng itself

,

i n these modern times b y signs and won

ders but as a broader development and
,

fuller application of a po wer that has ~~

always been used to some extent for the

benefit of mank i nd I t comes not as a
.

fresh marvel appealing to publ i c credulity ,

but as a blessing amenable to and in har

,

mony with the universal law of be i ng and ,

resting on a scient i fic bas i s of truth that

all men are capable of understandin g and
ap p l y ing for themselves .
20 M E N TAL HE ALIN G .

A t the very threshold of his co u rse the

student finds himself face to face with
the profoundest problems that have ever
engaged the human m i nd Mental heal .

i ng wh i ch is the subj ect treated in these

,

lessons has a basis in sc i entific C hris

,

t i an i ty and not only cures bod i ly disease

, ,

but introduces a moral reform that har

mon i zes all being The r i ght understand
.

ing of man s relat i ons to the I nfinite is the

’

secret of health and the sovere i gn panacea

for every human ill I nasmuch then as a .
, ,

sound m i nd and a sound body depend on

an adequate knowledge of sc i entific C hris
t i an i ty and t he ce n ter of the C hristian
,

system is d i vi ne th e study of this subj ect

,

properly beg i ns with the inquiry What is ,

God $
The answer to th i s all i mportant ques -

tion is not to be sought in the dogmas

of any church on the one hand or in ,

the m yster i es of occult theosoph y on the

othe r which at best are only mut able
,

human theories and opin i ons I t is .

der i ved rather from the intu i ti ve percep

t i on of men of every nat i on In all ages of
the world that God i s Spirit S oul or
, , ,
 D OC T RINE OF G OD . 2I

S ubstance ,
— and in the C hristian con
,

c e pt i o n of H im the creat i ve Princ i ple and

,

alm i ghty S ource of l i fe God is the name .

of that higher intelligence that every

religi on exalts as Deity and that the ,

C hrist i an fa i th endows w i th the superlative

attri butes of infin i te perfect i on .

I t is fundamental to a true understand

ing of God that H e be b el i eved in as the
one only Deity omniscient om n ipotent
, ,

and omni p resent S uch a comprehensive

.

definition of God divests mental science of

many d i fficult i es at th e outset ; for if H e ,

be all w i se as C hri stianity teaches k nowl

-
, ,

edge h as a divi ne orig i n and is spiri tual .

I f H e be all powerful whatever else seems

-
,

to be a power 1s limited and therefore ,

finite . I f H e be everywhere p resent ,

nothing in the un i verse c an exclude H i m .

Scient i fi c C hri st i anity follow i n g the ,

example of its great founder and teacher ,

carries th i s concept i on of De i ty somewhat

farth er When the metaphys i c i an declares
.

God to be the A ll w i se he does not adm i t

-
,

that other beings in the universe possess

less or a limited wisdom H e insists that .

G od i s w i s dom and t h ere is no other wis

,
.
22 M E N TAL HE ALIN G .

dom in the world T o him t h e state ment

.

that God Is all p owerful mean s more tha n

-

an acknowledgment that the S uprem e

Bein g p ossesses b oundless might ; f o r i t
denies p o wer to every oth er bein g o r
organism and affirms God to be the p owe r
,

that moves whatever acts and p roduces ,

f orce w here ver it 15 f e lt A s no wheel or .

b elt in the machinery of a great factory is

a b le to start itself b ut eac h and al l ar e
kept i n motion by p ower com m
,

unicate d
from the engine that drives t h e mil l s o ,

every movement in nature and eve ry v ol i t

tion of man or anima l is G od acting

’

through the thin g that moves Again if .

,

G od b e every where present e veryth i ng ,

else must b e excl uded b eca u se when H e ,

fills al l there is not roo m f o r anything e l se

consequentl y all is G od A nd these views .
,

it may b e remarked find abundant c o n ,

fi r mat i o n in the statements of the N ew

Testame n t . Th ere is one G od and
Father of al l who is above all and through
, ,
.

E fi fies z am i v 6
”
all and in y o u al l
'

, .
, . .

There is b ut one G od the Fath er of , ,

”
whom are all th i ngs and we in H im ,
.

'

1 Cor z n M ean s ,
. 6 .
 GOD IS SP IRI T . 23

The doctrine of D eity appears clearer

when referred to the defin i t i on of God
already ad Opte d : God is Spir i t Sp i r i t .

knows all that i s known Sp i rit acts

.

through everything that moves Spir i t

.

fills the universe with its presence A nd .

from such cons i derat i ons it i s an easy s tep

to the next admission that Spirit is the
,

only l i fe A ll l i fe implies action and is

.

an exh i bition Of power Mot i on doing

.
, ,

p rogress are inseparable from the very

,
‘

idea of l i fe T o say then that Spirit or

.
, , ,

G od is the only power is to declare that

,

Spirit lives while nothing else is alive ;

and the truth that every form of life in
G od s vast universe is Spirit is the grand
’

central doctrine of scientific C hr i stianity ,

and the key to all mental healing .

Observ i ng the evidences of l i fe that

ap peal to our senses on every hand we ,

say in the true understand i ng of the

reality : V egetation has no l i fe i n itself ,

caus i ng it to grow ; the stars have n o

p ower to traverse the i r vast orb i ts ;
an i mals do not possess automatic motion .

Material forms are i nert and dead Sp i rit .

is the l i fe that p uts forth b uds and makes

24 M E N TAL H E ALIN G .

i
the grass to s p r ng ; S pi rit whirls ce l estial
orbs in their eternal courses ; S pi rit uses and
operates the m uscle s of every living crea
ture making t he p hys i c al body its servant
, .

God is S ubs tance By thi s term is not .

meant that Deity as s u mes a tan gi ble m a ,

t e r i al body either i n a l iteral or p anthe

,

i s t i c sense .The word is e mpl oyed in its

or i gin al sense as used by p h i losophers
,

and theologians to s igni fy that which

,

underlies all outward manifestations and ,

causes all material and spir i tual phe

n o me n a . S ubstance from its L atin ,

derivat i on denotes that which stands

,

under or beh i nd and s u stains whatever ,

rests upon i t A nd it is worth o ur

.

while to notice that th i s definition of G od

is not new but has been a favorite one
,

with the greatest th i nkers of every age .

I t is a moder n unscient i fic u s e of the

,

’
word to call one s es t ate or goods his sub
stance The true substance is that which
.

underl i es all th at may be apprehended by

the ph y sical senses ; i t is that wh i ch gives
life and mot i on to m ater i al Objects i s con ,

s t an t l
y express i ng itself i n nature and is ,
$

the sole real i ty in the universe .

 G OD Is S U B STAN C E . 25

Very p rop e rly then these words have

, ,

been Chosen to stand for the one i nfin i te

Power and L i fe of the world God , ,

Spirit S ubstance
,
the intelligent g o v,

erning princ i ple of all being The Oldest .

I ndian Scripture s affirmed that the world

i s b ut a man i festat i on of V i shnu (the Su
”
preme ) who is i de nt i c al w i th all th i ngs
, .

Plato called God the great I ntellige nce $

,

S ource of all i nt ell i gence t h e S un whose ,

light illuminates creation J es u s meant .

the same great power w hen h e said I ,

$

”
am the way the truth an d the l i fe
,
Paul
declared on Mars H i ll that i n h i m ( G od) ,
$

”
we live and move and have our be i ng .

Sp i noza wrote Whatever i s is in God

,
$
,

”
for H e is the s ole Substance Fichte .

cons i dered God the moral order of the $

”
un i verse Schelling exclaimed
. H e is ,

the A ll i n A ll $ Tennyson thought of

G od as the one $
d i v i ne event ,

to w hich the whole cre at i on moves Em .

e r s o n e mbod i ed the truth In It s complete

nes s in the sentence We lear n that the

H i ghest is present to the soul of man that ,

dread un i versal Essenc e wh i c h i s not ,

wisdom or love or b eauty or power but all

, , , ,
26 M E N TAL H E ALIN G .

in one and each entirely is that for which

, ,

al l th i ngs ex i st an d that b y w
, h i ch they
are ; that Sp i ri t creates ; that behind na
ture throughout nature Spir i t is present ;
, ,

one and not compound it does not act

, ,

upon us from without that is in spac e and , ,

time but sp i r i tually through ourselves :

, ,

therefore that Sp i rit that is the S upreme, ,

Being does not bu i ld up nature around

,

u s but puts it forth through us

, as the ,

life of the tree puts forth new branches

”
and leaves through the pores of the old .

I f we accept the doctrine that G od is

Spirit or S ubstance and the only l i fe and
,

power i n the whole un i verse we are pre ,

pared for the further deduct i on that Sp i r i t

is on e The anc i ent mytholog i es peopled
.

the i nv i s i ble world with gods and ghosts ;

all rel i gi ons recogn i ze spirits as indi
v i d u al s ; the C hr i st i an ch urch teaches that

every man has an i mmort al soul a d is t i n c t ,

‘

entity which w i ll one day quit its bod i ly

,

tenement and b ecome a naked spirit A ll .

such not i ons the mental healer confro n ts

w i th a flat den i al as rad i ca l error and
, ,

affirms the essential oneness of Spi rit .

28 M E N TAL H E ALIN G .

hard to persuade ourselves that the l ife

and intell i gence manifest in a part i cular
ind i vidual i s not a separate ent i t y but an
influx of omnipresent sp i ri t it is also ,

di fficult to persuade the j udgment that

every human be i ng we see is not a sepa
rate personality but an individual expres
,

s i on of the one S p irit God , .

Sp i r i t then is one b ut expresses itself

, , ,

In Innumerable way s that take form an d

appeal to the senses of man for recog

n it i on
. We do not have Sp i r i ts or
souls ; but Sp i ri t has us and Uses our ,

mental facult i es as hands and feet Sp i rit .

is one ; that i s God Spir i t expresses .

i tself through ideas or intu i t i ons ; that

is what we call the sp i r i t ual man This .

man i festat i on i ncludes man as the tree ,

includes the branches I t i s very helpful .

to dwell much in the thought that God is

our intell i gence and the source of the
knowledge about wh i ch we think and
reason . Spir i t suggests the i deas that
flash into our m i nds l i ke sudden l i ghts .

Whenever i n hours of deep med i tat i on

the truth wh i ch had long been h i dden
,

and Obscure breaks i n u pon the under

,
 SP I RIT NOT P E RS ONAL . 29

s tandi ng as an instant revelation that i s ,

-

Sp i ri t shin i ng in and through us w i th i ts

awaken i ng presence Then are we aware .

that the personal i ty we are wo n t to

consider as ourselves is noth i ng but that ,

all our l i fe knowledge ideas and power

, , ,

b e lon g to the eternal S ubstance that c o n ,

ta i ns and sustai ns us and i s God For , .

it is not by learned argument but after ,

much reflect i on that the truth at length

dawns upon o u r consc i ousness A ll .

”
goes to show wrote Emerson pursu i ng
, ,

the same thought that the soul in man

,
$

is n o t an organ but an i mates and exerc i ses

,

all the organs ; is not a funct i on l i ke the ,

power of memory of calculation of com , ,

par i son but uses these as hands and feet ;

,

i s not a faculty but a l i ght ; is not the

, ,

intellect or the w i ll but the master of the

,

intellect and the w i ll ; i s the background

of our be i ng in wh i ch they li e
, an i m ,

me n s i ty not possessed and that cannot be

possessed From w i th i n or from beh i nd
.
,

a l i ght shines through us upon th i ngs ,

and makes us aware that we are nothing ,

but the light is all What we .

commonly call man the eating drin k ing , , ,

3o M E N TAL HE ALIN G .

counting man does not as we know him

, , ,

repres e nt himself:b ut m i srepresents h i m

self H i m we do not respect but the sou l
.
,

( Sp i rit ) ,whose organ he i s would he ,

let it appear through hi s act i on would ,

make our knees bend When it breathes .

through h i s i ntellect i t is gen i us ; when it

,

breathes through h i s w i ll it is virtue ; ,

when it flows through h i s aff ect i on i t is ,

l o ve H ere then we catch a glimpse of

, ,

the grand and inspir i ng thought that in ,

our search after truth it is not nec essary ,

to reason it out by pa i nful l aborious ,

study as though it lay hidden i n the human

,

intellect and must be dug out and brought

,

to the surface I t is not think i ng that

.

gives us a new truth though thought has ,

its leg i timate u se ; but Spirit or S oul ,

which i s truth itself breathes through our

,

minds and makes us wise I t i s God who .

knows ; it is man who th i nks .

A nother thought aris i ng in this connec

tion is that Sp i rit abol i shes t i me and
,

Space . We have been so long under the

tyranny of the senses that we habitually ,

class ify events by locality and dates W e .

say it was in Boston L ondon or J apan , ,

 '
T I ME A B OLI S H E D .
31

that such and such things happened yes :

t e r d ay a year ago or i n the early ages of

, ,

the world ; consequently i t startles us to

learn that Sp i r i t knows nothing of such
boundar i es but ,

C an c r ow d e te r nity i nto an hour ,

Or s t r e t c h an h o u r i n t o e te r n i ty
.
”

I t is only in the senses that the d i s t i n c

tions of past present and future are
,

poss i ble ; or that an obj ect occup i es a

parti cular place or pos i t i on i n space .

These measurements seem to be necessary

and real ; but ph i losophy has long ago
decided them to be i l lusions of the bra i n ,

not essent i al to a true understand i ng I n .

fact we ourselves lose Sight of them when

,

the spell of dream and rever i e i s upon us ,

and the fetters of sense are broken .

I n th i s as in all else the first great ,

lesson for the student of mental heal i ng

to learn i s to break loose f r om the
bondage of the senses and see th i ngs as ,

they actually are H e must place h i mself

.

at the center and not try to reason from

,

the outs i de of the c i rcle of be i ng H e .

must start with G od the cause and not , ,

3 2 M E N TAL HE ALIN G .

with man the e ff ect This is what is

, .

meant i n the o pen i ng of this Chapter as

understand i ng ar i g h t the relat i on of man
to Deity The errors and deceptions
.

which h ave o c c asioned u ntold evil in the

world l ea di ng man t o den y G o d and
,

assert himse lf as a powe r and an Ind e pe n

dent be i ng vanish i n the light of truth ;
,

and w e if we wou l d kn ow the truth and

,

forsake the fal se mu st turn our faces

,

steadfastl y to t he sun until our whole ,

being i s pervad ed with t h e clear daylight ,

and t h e truth o f being which is t he light,

of men shall mak e us free indeed

, .
 M AN .

H A VI NG considered God the pri nciple

and l i fe of the world the subj ect that ,
‘

naturally follows is Man who accord i ng ,

to the B i b l e was created In the i mage and

,

l i keness of God and became a l i v i ng

,

soul .

Four hundred years before the advent

of C hrist Empedocles the celebrated
, ,

G reek philosopher in h i s ecstacy at the

,

contemplat i on of N ature and the Pr i nci

” ”
ples of Th i ngs excla i med I am God $
,

J esus lent an i mpl i ed sanct i on to the

Cla i m of the H ebrew law that men are
gods ; and a modern sage has wr i tten
T h e currents of un i versal being c i r c u
l ate through me ; I am part and part i cle
”
of God . I t was no sp i rit of boastful
arrogance that prompted such startl i ng
utterances from human l i ps They c o n .

ta i n a deep truth and po i nt Si gn i ficantly

,

to some elemental secret or fact of b e i ng

34 M E N T AL H E ALIN G .

which the material thought of the present

ag e seems to have lost s i ght of .

The Church ma i nta i ns that man is soul

and body a personal inmate of a p hys i cal
,

house ; and out of this doctr i ne has grown

the widely accepted bel i ef that he has an
independent materi al life i n this world ,

and an immortal p ersonal life hereafter .

Material philosophy affirms the existence

of the human body and the real i ty of its
phe n omena for these can be verified but
,

not all of this school of thinkers believe i n

the soul since there is no scientific means
,

of p rovin g its existence The i dealists on

.
,

the other hand have always held that

,

man is Spiri t and that the s pi ritual man

,

is the only man of who m we have an y

trustworthy k nowledge .

I ntell i gent students of the science of

mental healing side with the ideal i sts in
asserting that the real man is spir i t I n .

spite of the popular evolut i on theory ,

wh i ch considers him the last link in a

Chain of end l ess development having its
orig i n i n the lowest form of animal life ,

t h ey resolutely set their faces in the oppo

s ite direction I f G od b e conceived of as
.
3 6 M E N TAL H E ALIN G .

knows where he stands and conseq u ently ,

occupies a p ositi on that is i mpregnable .

I n taking iss ue w i th the mat er i alist ,

disc i ples of the op po s i te school of t h ought

do not dispute h i s logic or deny that his ,

man of t he se nses is j ust what such a

view makes h i m A s a sample of clear .

reasoning the mat erialistic hypothes i s is

irrefragable and t he conclusions i r r e s is t i
,

ble ; and this is one secret of its strong

hold on the po p ul ar mind for it appeals ,

to what c an be s e e n and h andled and has ,

experience at i t s back at every step The .

i
fallacy of the pr e mis es ap pears o nly when
we inquire into the nat u r e of the alleged
f acts on which the logic is b ased Y ou $
.

”
reason brave l y says the idealist and
, ,
$

scorn to take anything for granted ; but ,

tel l me pr ay h o w yo u k no w that the

, ,

reports of the senses on wh i ch you rely

”
are true $ This is the cruc i al test that
exp oses the flaw in a system of ph ilosophy
that has chan ged God s fair domain into a ’

waste and made human l i fe a dream of

woe .
$
I n the order of thought the ma ,

t e r i al is t takes h i s departure from the

e xter nal world and e stee ms a man as on e
,
 TH E SP IRI TUAL MAN .
37

p roduct of that The i dealist takes his

.

departure from h i s consc i ousne ss and ,

”
reckons the world an appearance .

The consc i ousness by wh i ch scient i fic

C hr i sti an i ty tests whatever wears the gu i se
of t ruth has i ts center i n God that Is In , ,

Spir i t S ubstance I ntell i gence I t plants

, ,
.

itself on this definit i on of the i nfinite and ,

says that the sole i ntell i gence and sole ,

l i fe and sole power i n the un i verse must

, ,

be the cause of whatever is and there can ,

be no other .

The d i vi ne I ntelligence the all pervasive

,
-
,

brood i n g Sp i rit i s e ver express i ng i tself

, .

Omn i potence is creative and omnisc i ence

,

puts forth i deas as the tr e e puts forth

,

branches and leaves Man i s an expres .

s i on of i nfin i te kno wledge and may be ,

cons i dered an idea o f God But as the .

twigs and leaves of a tree cannot d i ff er

i n Character from the tree to wh i ch they
belong but const i tute the tree so th i s
, ,

manifestation or express i on of d i vine i n

t e ll ig e n c e cannot be unl i ke that from
wh i ch it proceeds H ence we call th i s
.

i dea of God a Spir i tual Man because ,

h i s essence b ein g t he same he cannot ,

38 M E N TAL H E ALIN G .
$

be se p arated from div i ne intel l i genc e ,

but is sp i ri t .

I n cons i derin g what has j ust been

written the reader should receive it as an
,

attempt to define i n fin i te human languag e

what from its very nat u re transce nds
, ,

finite l i m i tat i ons and cannot therefore be

,

expressed i n words Whatever we may .

say about the being here des i gnated as

the spiritual man we know all the while
,

that we are only talk i ng about something

he is l i ke for spirit in any of its man if e s
,

t at i o n s eludes our grasp and refuses to be

described b y mortal speech Y e t by such .
,

poor means as these i t is possible to assist

our conception and thus co me to a right
,

understanding of the truth .

The sp i r i tual is the real man the eg o , ,

the responsible moral agent the image ,

and l ik eness of divi ne s u bstance H e is .

not the weak ig norant passion swayed

, ,
-
,

sick and dy i n g creature th at our senses

recogn i ze and wh i ch passes i n this world
,

for a man The man we see with b od i ly

.

eyes has n one of the godlike po wers

ascri bed by defin i t i on to the sp i ritual
man ; nor does he as w e know hi m more
 I N C ARNA T I O N .
39

than feeb l y reflect that h i gher intelligence

whose organ he i s .

A s far as i t i s possible for us to Com

prehend we may conce i ve the sp i r i tual
,

man to exerc i se the same attr i butes that

are ascr i bed to Deity A s each branch .

shares In the common life of the tree so ,

the real man Shares i n all that i n our c o n

c e pt i o n of H i m const i tutes the d i v i ne
perfect i on of God I ntellectually i t helps.

us to th i nk of man as a personal i ty ; but

Sp i r i tually he cannot well be separated

from t he one only substance and i n te l l i

gence which is Spi r i t
, s
.

A nother helpful v i ew Of the case i s that

the Sp i ritual man stands in h i s relat i on to
G od as human thought stands related to
,

mi nd When mind acts we say man

.
,

th i nks When I ntell i gence expresses

.

itself we Intu i tively perceive the i dea as

,

the spir i tual man God i s th e i ntell i gence

.

of the spiritual man One mode of the .

”
d i vine teach i ng says Emerson , i s the ,
$

incarnat i on of sp i r i t i n a form — i n forms ,

l i ke my own .

Pythagoras taught that the Sp i ritual

man is an emanation of I ntelligence ( the
4o M E N TAL H E AL I N G .

world soul ) and partakes of the divine

-
,

n ature A ccording to the Sto i cs he 15

.
,

an emanation of De i ty a breath of God ,

penetrat i ng the body I and my Father .

”
are o n e —
7 es as
. When we say man .
$
,

perce i ves th i s or that i t i s onl y that God ,

has such or such ideas Spm oz a God .

-
, .
$

becomes consc i ous of h i mself i n man

and th i s man under the h i ghest form of,

h i s ex i stence man i fests reason and by th i s

, ,

”
reason God k nows h i mself Seed l i ng . .

$
Man is b oth the product and t h e pro
du oer of the world the seer and the s ight ; ,

he is the A bsolute Sp i r i t the concrete ,

H e
”
express i on of God g el We are
.
-
.
$

consc i ous of a th i nk i ng feel i ng and act i ng ,

”
self which has no bod i ly qualities
, .

f a m es F r ee m a n C l ar k e Man is C o n .

sc i ous of a u n i versal soul w i th i n or behind

his ind i v i dual soul where i n as in a fi r ma , ,

ment the natures of J ust i ce Truth L ove

, , , ,

E mer s on
”
Freedom arise and shine , . .

R etracing our steps we s e e that the

real man i s an emanat i on of d IV In e In t e l l i
gence and as such is endowed w i th what
,

ever attributes are ascribed to De i ty For .

 TH E C OMMO N S OUL .
41

the same reason the s p iritual man cannot

be regarded as a personal i ty d i v i d i ng ,

itself i nto numberless d i st i nct souls each ,

i dent i fied wi th a human body This sp i r.

i t u al ent i ty very properly called the soul by

,

many wr i ters and philosophers possesses ,

l i ttle in common w i th that soul wh i ch the

c r e e d s of the church and the dogmas of
'

mater i al i sm assume to be the tenant of

each and e very hum an breast shut in and ,

fettered by ph y s i cal senses and organ s .

By definit i on the soul of man i s d i vi ne

intell i gence flowi ng i nto man i fold organ
isms or v i sible manifestat i ons ; c o n s e
quently there is one soul common to all
individual men Every man is an i nlet
.
$

”
to the same and all of the same and i s a ,

channel through which t h e i n flux of

common or un i versal l i fe and power is
constantly flowing By whate v er name i t
.

is known its essent i al quality is that i t i s

,

never the private property of an y man ,

but the soul of the whole ; the common

heart ; the one deep e ternal power acces
,

sible to all men ; so that underneath the

external disguises imposed by the material
senses all men are one
, I t is one light
.
$
42 M E N T AL HE ALIN G .

w hich beams out of a thousand stars I t .

”
is one soul which animates all men .

H ard as it may be for those who have

always thought of man as a personal i ty to
realize the doctrine that the soul of man
is the common soul of all there seems to
,

be no other plaus i ble theory that s at i s fac

t o r i l y accounts for what takes place in the
practice of mental heal i ng and for much ,

that belongs to common exper i ence D ue .

reflection should convince any man as i t

did D escartes that the idea of a perfect
,

common intelligence is an infinite eternal ,

necessity .

A Clear concept i on of what is mean t

b y the spiritual man i s often needlessly
involved and made d i fficult by the misus e
or inexact use of the words and terms
employed in writing and talk i ng about it .

I gnorantly or carelessly people predicate

soul m i nd and thou g ht at one t i m e of the
, ,

sensual man at another of the spir i tual

,

man and then again ascribe such f aculties

,

to God h i mself S uch verbal license is

.

adm i ssible in popular language where the

context informs the reader of the true
sense ; bu t in didact ic and s cie nt i fi c
44 M E N TAL HE ALIN G .

I t is easy to see that each and all of

these e ff orts of m i nd to get at and c o m
prehend the truth imply toil We kno w .

by experience that such exerc i ses t i re

the head and exhaust the nervous force .

Observe also anot h er character i st i c of the

mental processes denoted by those seven
synonyms of the word think I n perform
’

in g the function of thinking language

is brought into use as truly as when
,

one person addresses another i n audible

speech . When you think you talk to
,

y o urself j ust as when y o u speak you talk

, ,

to the listener Thought is the language

.

of co ntemplation and self commun i on pre

-
,

c i s e l y as speech is the language of the l i ps .

Thinking means the labori ous p rocess

b y which the bra i n arrives at conclusions ,

the language in which it communes w i th

itself when revolving an idea to get at all
sides of it ; it is the study that wearies
the man of the senses H ow absurd then
.

to predicate thought of spir i t $ Does the

infinite power that creates worlds by a
Simple fiat toil and become exhausted in

e ff orts to discover a fact $ Does Omni

s cience need to argu e and p o nder in order
 W HA T T HIN K S 45

to grasp knowledge $ The very c o nc e p

tion forbids that we should tax God with
such weakness and l i mitat i o n or i mpute a ,

like defect to h i s own i mage and emana

tion the sp i ritual man
,
.

The energy and act of the spiritual

man cons i sts i n know i ng H e i s recep .

t i ve of the constant influx of divi ne inte l

l ig e n c e H is knowledge IS i ntu i t i on ap
.
,

prehension i ntellect i on Thought is the

, .

function of the m i nd a process bra i n labor

, , ,

cerebrat i on I n str i ct sc i ent i fic language

.

ph i losophy teaches that De i ty knows w i th

out think i ng and the to i l of contempla
-

tion is the n ecessity of a l i m i ted m i nd .

The inqu i ry What is it that thinks $

,

introduces u s to the man whose bodily

presence is known through the senses .

That complex organism is what i s gov

erned m olded correlated and brought
, , ,

into un i ty as a body ; is what the meta

physic i an calls the man o f the senses .

From what has been premised it goes

Without say i ng that this sensuous creature
i s defined by lim i tations H is bra i n i s the
.

laboratory of thought H e fa i ls to exhib i t

.

man y of t h e virile qualities with which the

46
‘

M E N TAL HE ALIN G .

spirit u al man is endowed H is s p eech and .

act i on s betray his fra i lty whatever the ,

point of view from wh i ch he is stud i ed .

This man of the senses sc i ent i fic C hris

t i an i ty declares to be not the rea l man ,

but only a reflection Tr ul y say s J ames .

R ussell L owell ,

M an, W o man N ature

, , e ac h i s b u t a gl as s
Whe r e t h e So u l se e s t h e i ma ge of h e r s e lf .
”

That the so u l makes the body is one of

the truisms of philosophy That the .

body itself is destitute of life of power of , ,

feelin g of intelligence and is simply an

, ,

organ through whic h the spiri tual m an or

soul acts is another well established pro
p osition That i t seems to b e endowed
.

with activity and consc i ous intelligence is

not strange for the sensuous m aterial
, ,

man seeing only the reflection and not

,

the real man that produces it commits ,

the mistake of putting an illusion for the

reality To every beholder this reflect i on
.

is precisely what he thinks it is : to the

materialist it is all that is im pl i ed i n the
term m an ; to the ideal ist it is the unreal
shadow cast b y the true man .
 ILLU SIONs OF SE N SE .
47

The great obstacle met with at the very

threshold of the study of heal i ng science
is th i s i llus i on of the senses wh i ch cheats
,

us w i th mere appearance I ndeed e xpe .

,

r i e n c e shows us that there is no more

di fficult task than to convince one of h i s
error when the testimony of the senses i s
at fault The child in a mov i ng rai lroad
.

c ar th i n ks every obj ect he pas ses is reced

ing from h i m The anc i ents bel i eved the

.

earth to be flat and that the sun j ourneyed

,

from east to west athwart the sky To .

the un i nstructed the horizon line is that

on which the earth and sky appear to
meet Thunder was once supposed to be
.

the destructive agent in a d i scharge of

electri c i ty and storm clouds were thought
,
-

to move i n the d i rect i on of the local wind .

The l i gh t of knowledge has Changed all

these bel i efs and is constantly under
,

m i ning some cher i s hed delus i on of the

race ; the wise are not as positive of any
assumed fact as they once were why ,

should th i s dream of the sens u ous m an be

so h ard to dis l odg e $
 M AT T E R .

H who has never doubted the exist

E
”
ence of matter sa i d th e em i nent French
,

economist Turgot may be assured he ,

”
has no api t u d e for metaphysical inqu i ri es .

I t Is the max i m of common sense and

th e school of experience to believe in mat
ter take th i ngs for what they seem and
, ,

cultivate a worldly thr i ft To be thus .

minded promotes an i mal comfort and is ,

thought ind i spensable to temporal s uc

cess H ard necessity keeps our feet upon
.

the earth ; poverty and distress are the

”
$
beadles that summon us to attend to
materi al concer ns A s long as the human
.

Child needs food and Clothes and shelter

, , ,

the homely laws of gravitation chemis ,

try and mechan i cs must be learned and

obeyed ; and every infraction of them ,

whether wi llful or through ignorance is ,

pu nished with remediless disaster .

 T H E E V IDE NCE OF SE NSE .
49

But wh i le the pract i c al man bu i lds

houses weaves Cloth plants fields and
, , ,

m i nds the shop and mart he i s re minded ,

i n a thousand ways that natu r e around h i m

is not fixed and final H e notes how .

Spr i ng the great m ag i c i an creates a new

, ,

world out of clods a n d mold ; how S um

mer unfolds i ts myr i ad germ s and pa i nts

the flora that A utumn turns to dust and
blows away w i th a breat h H e marks the .

Changes of growth and waste i n his own

and other an i mal bod i es H e learns that .

i n the struggle fo r existence he may ,

emp l oy thought as well as brute force ,

and by i nvent i ve sk i ll put all the powers

of nature under tribute to do h i s w i ll I n .

moments of lofty contemplat i on he d i s

cerns with H eracl i tus t hat th i s restless
,
$
,

Chang i ng flu x of th i ngs which never ar e ,

but are always oeeomz ng p o i nts to a

'

h i gher power behind the visible world and ,

leads him to distrust the ev i dence of his

senses A s the mur mur hea r d in a shell
.

h i nts of the roar of the far off sea that was

once i ts home so the sh i ft i ng panorama
,

of nature the instab i l i ty of all mundane

,

things l eads up to t he conclusion that all

,
50 M E N TAL HE ALIN G .

matter is steeped in thought and its qual ,

ities the registers of thought .

$
Le t V i s i on s o f t h e n i gh t o r o f t h e d ay
C o me as t h e y w i ll ; an d man y a t ime t h e y c o me ,
,

Un t i l t h i s e ar t h h e wal k s o n s e e ms n o t e ar t h ,

T hi s l ight t h at s t ik e s h i s e y e b all i s n ot l ig ht
r ,

Thi s ai r th at s mi te s h i s f or e he ad i s n o t ai
/
r,

B u t vi s i o n e a h i s v e y h an d an d f oo t
r
y
, ,

I n mo me n t s wh e n h e fe e l s h e c an n o t d i e ,

An d k n ows h ims e lf n o vi s i o n to h i ms e lf ,

Nor the h igh G o d a v i s i o n .

”

I f n o w we w i thdraw from the dusty

thoroughfares of to i l and study nature we ,

perce i ve that the var i ous obj ects on wh i ch

the eyes res t cannot poss i bly have any
existence w i thout a m i nd to perce i ve them ,

or out of the m i nd wh i ch th i nks about

them For what are the obj ects of the
.

external world but the things wh i ch we

perceive by the senses $ A nd what do
we perceive besides our own sensat i ons $
—

What we are wont to call the external

world exists in the mind and nowhere
else We ent er a room I t i s i nclosed by
. .

walls and conta i ns furn i ture p i ctures

, , ,

books and ornaments These the senses .

call real things because they may be seen

,
52 M E N TAL H E ALIN G .

called in their langu age D i ng an s i ck the ,

th i ng in i tself Th i s term ph i losophy

.

has translated i n to the Greek compound

no u men on, that whi c h is perce i ved ; and
its representation i n consciousness wh i ch ,

Is the sensation they called pnen omen on

, ,

an appearance F i nally in place of t h e

.

unknown and unknowable n ou men on ,

Berkeley and other idealists subst i tuted

spiritual substance which is intelli gence
, .

The true p osit i on of one who holds t he

ideal theory of matter at the present day, ,

may b e stated thus : The m i nd is con

sc i ous of a certai n n umber of congruent
sensat i ons called Obj ects sounds odors
, , , ,

or other qualities of matter Bein g .

impotent to decide whether there is any

th i n g o u tside the mind corresponding to
the sensat ions he decl i nes to say that
,

obj ects ex i st absolutely and in d ependentl y

of though t but declare s them to be as
, ,

t he y appear to us phenomena produced

,

b y something within him .

I n constr ucting a theory of matter ,

scientific C hr i st i anity ava i ls i tself of the

doctrines of idealism already po i nted o u t ,
 IDE AS AND O B $E C TS .
53

and adopts the method of philosophy in

the main B e g i n n mg w i th the propos i t i on
.

that all substance is Sp i r i t and Sp i ri t is ,

all the mental healer plants himself on the

,

assert i on that there can be only one sub

stance i n the universe ; t h erefore matter
is not substance but reflection
,
, .

The supre me cause of what ar e c all e d

'

material objects is idea But i t has .

already been shown that ideas or intui ,

t i ons are the prerogat i ve of the sp i r i tual

,

man and not of the man of the senses

, .

I t follows there fore that it i s the sp i ritual

, ,

man who sees hears smells tastes and

, , , ,

feels M i nd wh i ch belongs to the man

.
,

of the senses i s the laboratory of thought

, ,

and thought has access to the bodily

senses and organs .

K e ep i ng these d i st i nct i ons clear b efore

us we obser v e that i deas constantly seek
,

expressi on in t h ought ; or i n other words , ,

they flo w through the mind H ence th ere .

is someth i ng i n the mind wh i ch is an

emanation of i deas and corresponds to ,

ideas I f the mental functions be normal

.

and harmonious the emanation is perfect

, ,

and the corres p ondence exact I t is these .

54 M E N TAL HE ALIN G .

emanations of ideas about which we think ,

and thought is forever str i v i ng to convert

the m into concl us i ons or facts Facts are .

a product of thought as Cloth is a pro ,

duct of the loom .

When thought perceives any obj ect as ,

a tree or b i rd there is something in the ,

m i nd that correspo n ds to an idea held by

the sp i r i tual man or the n ou men on of the ,

philosophers The external reflect i on of .

th i s someth i ng i n the mind this mental ,

percept i on i s what is called an obj ect and

, ,

the reflect i ons taken together constitute

nature or the mater i al world
, .

The pla i n conclusion is that everything

ex i sts in i ts relat i ons to ideas Matter .

has no ex i stence apart from thought and ,

’

may be resolved into thought The phi .

’ ”
l o s o ph e r s matter is simply an ab s t r ac
$

”
t i on
.
$
There is a sense says D r C C , . .
.

Everett i n h i s work on The S cience of

,

”
Thought in wh i ch water i ce and vapor
,
$
, ,

are the same ; yet they are very di ff erent .

Water is not ice neither is it vapor , ,

though it is potentially both The ah .

stract Chemical formula is the same for all .

Water ice and vap or is each H O S o it

, , .
 U NIV E R S AL T H O U G HT .
55

is with thought and the outer real i ty i n

the i r relat i ons to one another N e i ther i s ;

the other yet each i s at heart what the

,

other i s and the formula for one Is the

,

”
formula for the other Grant i ng the
.

force of th i s i llustrat i on the me t aphys i ,

c i an adds that thought conta i ns all that i s

essential to matter and matter is p rimarily

,

though t
N ature : landscap e and sky sea and ,

main c i ty and hamlet an i mal and plant

, ,

l i fe each and all reflect thought and are the

,

product of thought ; not necessar i ly your

thought or my thought but of common ,

or universal thought A nd th i s truth.

should n o t be forgotte n for i t is essent i al

,

to a r i ght concept i on of the subj ect I f a .

general statement be made that thought is

the creator of our world or any part i cular
obj ect therein the obj ector attempts to
,

refute the argu ment with the assertion ,

that there are thousands of objects i n e x i s

tence of wh i ch we could never have
though t may never have heard But when
, .

the capt i ous doubter has c i ted a s i ngle i n

stance o f concre te or abstract ex i stence
t h at p ro v es not to have b een ori ginal l y a
56 M E N T AL H E ALIN G .

tho ught of s omebody it will be time ,

enough to rally to the defense Berkeley .

goes even fart h e r i n his concessions to h i s

cri tics and says to them : I am content
,
$

to put the whot e u pon this issue : if yo u

c an but co nc e i ve it possible for one e x
tended m ovable Obje ct or i n g eneral for , ,

any one idea or anyth i ng like an idea to

, ,

exist otherwise than i n a mind p e rceivin g

i t I shall re adily give up the cause
, .

Waen w e d o ou r al mos t i a con cei ve i ne ex ‘

i s i en ee of en l er n al ooai es w e ar e all fine

’
,

w ni l e on ly eon z e
‘
mfi l at i ng oar ow n i deas .

AS a result of the theory herein p re

sented and expla i ned we have the follow
ing brief formula : I ntelligence descends
into the spiritual m an as ideas ; ideas
descend into the m i nd provok i ng thought ;
though t i s reflected as matter and its
phenomena .

Matter and i ts pheno mena being c o n

c e pt s and ext e rnal reflect i ons of fin i te
thought partake o f the qual i ties and lim i
,

t at i o n s of the med i um through which they

pass To sec ure a fa i thfu l p h otograph of
.

the orig i nal the artist m ust have h i s

,

i nstr u ment in perfect working ord er and ,

 NA T URE A RE F LE C T I O N .
57

the plate that i s to receive the Impression

nicely sens i t i zed I f the menta l concepts
.

wh i ch emanate from i deas are to corre

s po n d perfectly and i f the reflect i ons of
,

thou ght as matter are to be fa i thf u l the ,

del i cate laboratory of thought must be in

perfect work i ng order ,

mi n d
T h at an d s o ul d
ac c or i n g w e ll ,

M ay mak e one mu s ic .

The considerat i ons here urged upon the

attent i on le ad irres i sti bly to the conclu
sion that the outly i ng world as i t appears
to us as well as our o wn mater i al bodies
, ,

is l i ke that impalpab l e semblance of an

object thrown back by a m i rror or a sheet
of water O ur object i ve world is as truly
.

a return of ourselves to ourselves as i s

the reflection of the glass before wh i ch we
stand We sm i le at the fable of the dog
.

which dropped h i s bon e and attacked hi s

own reflect i on i n the stre am ; but do we
not repeat this can i ne folly w hen aban ,

don i ng real i ty we put our trust in the

,

illusions of material sense $

I f man s being were a harmonious
’

whole the correspondence of h i s mind to

,
58 M E N TAL H E ALIN G .

ideas and the reflection of h is though t

would be perfect and all material fo rms ,

p roceeding from him would be beauti ful

and true I ndeed there was doubtle s s a
.
,

period in the history of the human race

when these conditions were actually ful
filled when nature and the physical body
, ,

mind and spirit were in harmony The , .

traditions and sacred writings of all

nations allude to a primitive type of
man who was colossal and had power
over nature and every created thing .

L ike the world famous Merl i n all the ,

elemental forces were his loyal vassals ;

he brought things to pass by magic
instead of toil and could assume any
,

material for m or b ecome invisible at

,

will .

N ature is not fi xed but fluid Spirit .

alters molds makes it The immobility

, , .

or bruteness of nature is the absence of

Spirit ; to pure spirit it is fluid it is volatile , ,

it is o b ed i ent . Every spirit bu i lds

itself a house ; and beyond its ho us e a ’

world ; and beyond its world a heaven .

What we are that on ly c an we

60 MI
E NT AL H E ALIN G .

evil ; and the g ifted p oet Mi l ton mo u rn

f u l l y sings

Of man s fi r s t d i s ob e di e nc e , an d the fr uit

’

Of t h at fo r b i dd e n t r e e wh o s e mo r t al t as te
,

gh t d e at h i n to
B r ou t h e wo r ld , an d al l o ur wo e ,
W i th l os s of E d e n .

But th i s monster of their own creating

has c aught t h em in a dilemma from wh i ch
they are unable to extricate themselves .

From all such del u sions it i s the privile ge

of t h e student of metaphysics to tu r n away ,

and find a tr ue and satisfy i ng answer in

a knowledge of th e science of being
‘

The answer to the second question

should be g i ven first : i t i s simply the
affirmation that the spiritu al man posses
ses all th e attributes that belong to S u b
stance o r I ntelli g ence Being such the .
,

ideas that descend into the mind as c o n

c e pt s are perfect and c an be nothing else
, .

The defect is s u rely not i n the s p iritual

man or any e manation of spirit .

To the senses the processes of thinking ,

the bod i ly organs and nature i n general

,

are defective The y are not true r e fle c

.

tions of pu re concepts and the man is not

,
 RE ALI TY AND A PP E ARAN C E . 61

in harmony w i th h i mself To the spir .

i t u al man on the contrary there are no

, ,

s u ch defects and no d i scord mars the

,

serene harmony of be i ng H ow is th i s .

di fference to be explained The solut i on

is n o t far to s eek .

The sp i r i tual man is reality ; the man

of the senses is only an appearance O ne .

is pos i tive the other negat i ve one knows

, ,

the other reflects ; one i s substance the ,

other corresponds to substance ; one i s

life the oth er a mode of expressing that
,

l i fe ; one i s power the other an organ of

,

power ; one Is d i v i nely perfect the other ,

falli b l e ; one 18 Infin i te the other fin i te

, .

Defect that i s the want or lack of

, ,

something necessary to perfection is the ,

d i stingu i shing character i st i c of the man

we see We cannot trust h i s j udgment
.
,

because he does not know ; we cannot

trust h i s will because he has no po wer ;
,

we ca n not trust his conduct because he ,

has no virtue H e is limited on all sides

.
,

and is simply the negative expression of

all that constitutes the true m an .

What then is i t that has come to be

recogni z ed as ev il $ I t IS sim p l y ab s ence
62 M E N TAL H E ALIN G .

of good , the blan k occasioned by with

drawing the l i gh t ; the Ch i ll by which the
lack of heat is detected the sense of suf
f oc at i o n when free a i r is excluded .

More than two thousand years ago the

essence of th e theory herein advanced was
announced b y Plato and is thus sk i llfully
,

summari z ed by G eorge H enry L ewes

The phenomena wh i ch const i tute what
we perce i ve of the world (that is the world ,

of sense) are but resemblances of matter

to ideas I n other words I deas are the
.
,

forms of which material Th i ngs are c op

ies ; the n o u men a of which al l that we
,

perce i ve (by the senses ) are the A ppear

an c e s (pnen omen a) B ut we m ust not
.

suppose these Cop i es to be exact ; they do

n o t at all participate in the nature of their

models ; they do not even represent them ,

otherwise than in a su p erfic i al manner .

O r perhaps it would be more correct to

say that I deas do not resemble Things ;
,

the man does not resem b le his p ortrait ,

although the portrait may be a tolerable

resemblance of h i m a resem bl ance Of h is
a spect not of his nat u re
, .
”
 D IS E AS E .

IN our considerat i on of disease i t is not

necessary to enter i nto any fi n e spun -
,

lengthy defin i t i on of the term nor need ,

we trouble ourselves with the C l as s i fi c a

tion on wh i ch phys i c i ans rely Pathology .

concerns the body where the a i lment ,

appears and helps to locate it But to

, .

the me n tal healer what the doc tor names

disease and i ts phys i o log i cal cause are
al i ke e ffects wi th wh i ch he need not
meddle . H e looks beyond all these to
the r eal cause in thought and addresses ,

h i s treatment to that For h i m therefore

.
, ,

the most general and inclusive definition

i s the best .

Ease as we all k now means freedom

, ,

from pai n troub l e and annoyance of any

, ,

k i nd ; absence of anyth i ng that ru ffles or

frets e i ther m i nd or body ; i t is a state of
tranqu i ll i ty D i sease is prec i sely the
.

o pp osite of ease I t i s the condit i on whe n

.
64 ME N TAL HE ALIN G .

tranquillity is disturbed in any way The .

mental healer d o es n o t c ar e by what med

..

ical name the d i stress is k n own it may be

nervousness dyspeps i a asthma fever
, , , ,

words all al i ke to h i m s i nce the e ffec t s

,

they denote are s i mply reflections o r

reg i sters of wrong th i nk i ng .

B ut wh i le techn i cal terms signify l ittle

In the science and art of mental cure i t is ,

of Importance to get and retain a firm

grasp of the thought that l ne r eal man i s
n ot di s eas ed , can n ai oe an a é
,
’
n ow s n oz ni ng
‘

aoon z i f
‘
. I t is only t h e fin i te that has
$

wrought and suffered ; the i n finite l i es

”
stretched i n sm i l i ng repos e What i s .

called d i sease i s one of the defects belong

ing to the realm of tho ught and its p he
n o me n a ; and it is to the senses alone that

man ever seems to be s i ck .

H ow then is d i sease wh i ch seems so

, , ,

real to be expla i ned $

,

The spir i tual man as we have already

,

l e ar n e d i s i ntelligence ; to him belon g all

,

the perfect i ons ascribed to De i ty So .

int i mate is the relat i on of the two that we ,

cannot separate them i n our thought or ,

tell where God the S upreme A uthor

, ,
 IN VE RTE D T H OU G HT . 65

ceases and Man the I dea of God beg i ns

, , , .

The true Man i s not a personal i ty but ,

l i fe knowledge power descend i ng i nto

, , ,

the laboratory of m i nd But though the

pr i mal man d i d not separate h i mself i n
thought from God th e metaphysic i an ,

holds that he d i d at length come to think

that i ntell i gence was h i s own to have and ,

to use N ot that the spiritual or real

.
, ,

man changed and appropriated what d i d

,

not belong to h i m ; but thought which ,

was very po w erful so long as i t corre

s po n d e d to i dea assumed itself to be an
,

i ndependent power and asserted author i ty ,

over the senses Th i s was i nverted

.

thought ; or more l i tera l ly thought turned

, ,

over turned ups i de dow n

, .

A s soon therefore as the man of

, ,

thought or the senses began to th i nk he

was someth i ng of himsel f m i nd was no ,

longer a pure emanation of spir i t a me ,

d i u m of all i ntell i gence ; b u t l ac k of knowl

edge l i mitat i on led man to th i nk as of
, ,

himself Out of th i s sprang the bel i ef

.

in personal i ty and the reflection of h i s

,

thought became fixed and crystalized into ,

material form .
66 ME N TAL H E ALIN G .

Th i s i nverted th i nk i ng once estab lish e d ,

man soon forgot that he was godl i ke and ,

made the d i scovery that he was no longer

protected i n his upri gh tness but was ,

exposed to dangers seen and unseen an d

, ,

liable to be hurt Th i s was the orig i n of

.

fear and fear i s the parent of all the i lls

,

that flesh is he i r to The sp i ri tual man

.

k nows nothing of f ear because he is s u

,

p er i or to all and recognizes no other

power The man of the senses creates
.

his own enemies .

From what has been said it becomes ,

pla i n that bod i ly disease i s s i mply the

reflect i on of inverted thought ; an d if
thought itself be w rong the phenomenon
,

or V i sible man i festation of thought w i ll

also be wrong ; so that it is literally true
that all d i sease is the work i ng out of d i s
t u r b e d or imperfect thought in the tiss ues
and functions of the body .

A case may be Cited to il l ustrate the

mean i ng : A middle aged man wh o has
-

su ffered many years w i th chron i c rheuma

t i s m unt i l it is torture for h i m to move
, ,

has al so an excitable te mp er a despoti c ,

68 M E N TAL HE ALIN G .

and easily missed That there is a caus.

ing fear whereve r d i sease is present is

made certa i n on other grounds e ven if ,

w e fa i l to detect i t in every spec i fic

instance Fo r the grand defect of the
.

man of the senses is that he is aware of

l i mitation and this very weakness makes
,

him co n scious of danger and a liability to

harm The man of inverted though t is
.

afraid because he does not know

, .

A little reflect i on convinces us that

f ear p lays a large part i n mental e x pe
”
r ie n c e I n the affa i rs of life says th e
.
$
,

”
author of Bread Pil l s $
men consult
,
$

their fe ars more than they d o their hopes

they are afraid n o t only of the impalpable
,

pestilence that walketh in darkness and

the destruction that wasteth at noon day -
,

but of a thousand impending calamities ,

sup p osed to l i e i n wait for them The .

p rosperous fear the loss of wealth ; the

p oor dread the wol f that haunts their
door ; the rob u st are afraid of accident ,

and the delicate are al armed at the me n

ace o f disease ; the child shrinks from
p unishment and the aged shudder before
,

t he K in g of Terrors M e n even p roj ect

.
 FE AR . 69

their thoughts beyond the grave and are ,

appalled by a fearful look i ng for of j udg

ment and fiery ind i g n at i on i n the world
of ghosts I ndeed so habituated is the
.
,

mind to apprehension that men look ,

for ev i l from every source ; as though

calamity were the i r b i rthright and pros ,

p e rit
y a prize to be wrenched from the
teeth of ill luck and failure by sheer
violence .

$
The case were surely bad enough if
the poor (human ) Ch i ld learned no worse
ills than those wh i ch menace the physical
world . But fond parents and c o n s c i e n
tious teachers hasten to let l oose upon h i m
a whol e menagerie of moral bugbears and
goblins Then the merc i less hordes of
.

doubt worry goss i p dece i t envy hate

, , , , , ,

anger mal i ce revenge and Slander de

, , ,

scend upon h i m wi th cruel feroc i ty Su

$

p e r s t itio n haunts him w i th m al e fi c e n t

demons and fiends ; he is menaced by bad
fa i ries scared by ghosts appalled by spec
, ,

tres upbra i ded by conscience scourged

, ,

by remorse filled with abject terror of h i s

,

god tempted by h i s devil in despair of his

, ,

”
heaven aghast at his hell
, .
7o ME N TAL H E AL I N G .

Disease as a condition to which an y

,

individual of the human race is liab l e ,

exists in the common or universal mind , .

The l aw that physical exhaustion ex ,

r e and contag i on are likely to produce

p os u

illness has been establ i shed b y common

thought and influences all mankind A
'

, .

part i cular disease that prostrates you may

not or i gi n ate in your thought but i n the ,

mind of some one else A youn g child .

may be made s i ck by the anx i ety of the

mother We l i ve in an atmosphere o p
.

p ressed with a bel i ef i n the danger of

d i sease on every hand Disease is i m .

posed o n the race as a b i rthr i ght We .

commit the folly of the anc i ent Mexicans ,

who as soon as an i nfan t was born

, ,

shr i eked in his unconsc i ous ears : C h i ld ,

thou art come into the world to endure ,

”
suffer and say noth i n g $
,

The study of human anatomy physi ,

ology and hygiene acquaints the medical

,

man w i th the structure and functions of

the body and enables him to detect the
,

presence of disease construct laws of ,

health and prescribe the penalty for

,

breaking them B u t if such knowledge IS

.
 TH E T RUE LA W .
7 1

power in the hands of the sk i llful phys i

c i an
, it l i kew i se enslaves both h i m and
h i s pat i ents by fi xi ng i n the i r thought a
,

leg i on of hitherto und i scovered dangers

that threaten the phys i cal well being and ,

the fear that they may transgress an i n

exorable code at any moment The .

i nev i table consequence of popular i z i ng

such studies by i ntroduc i ng them into the
common schools though by no means
,

intended is to fill the common mind w i th

,

apprehens i on s of ev i l from wh i ch it
,

m i ght better b e exempt I s i t a good .

th i ng to know a hundred laws that are

not obeyed if thereby we multiply the
,

very fears that engender disease $

The true and the only law on th i s
subject that it is necessary for us to know
, ,

i s that if Sp i r i t the eternal power has

, ,

need of the reflection we term the human

body that body cannot su ffer harm An d
, .

i t may be useful to inquire who made the

laws of hygiene and on what authori ty do
,

they rest $ A re they anyth i ng else tha n

the voice of finite mind assert i ng i tse l f
against the i nfinite $ The whole supe r
structure of medicine crumbles and falls
7 2 M E N TAL HE A LIN G .

to the ground when we know that the

,

body and all i ts d i seases are simply phe

n o me n a of the mater i al senses and fin i te

thought wh i le the real man who i s sp i ri t

,

knows noth i ng of them I t i s a su fficien t .

answer when arra i gned at the bar of

physical law to rep l y that s i nce matter ,

has no l i fe and d i sease is not a reality

,

but an illus i on your laws are inoperat i ve

,

and a dead letter except so far as they

,

have the e ffect to scare the tim i d Once .

assured tha t you are the power and d i sease

is a fict i on eternal truth wil l be a wall of
,

adamant around you to guard you from ,

every harm .

We c an scarcely realize the tyranny

of the senses under wh i ch the world
groans S o long has th i s usurp er held the
.

throne of reason and been acknowledged

as an author i ty that it is no easy task to
,

depose him and recogn i z e once more the

,

rightful king R educed to its simplest

.

form the quest i on i s one of verac i ty

, .

The senses say matter c an su ffer pa i n ;

God says matter is i n sens i ble The .

senses declare a man s i ck ; G od says the

real man knows nothing of disease The .
 H E RE D I TARY D I S E A S E .
73

senses make laws of health and affix Si ck

ness and death as penalt i es for break i ng
them ; God says man i s s p i rit and health
i s harmony The G o d whom we serve
.
$

”
is a God of health said R ev F D , . . .

Maur i ce the enemy of sickness and

,
$

”
death .

When we come to see that all disease

ex i sts i n the m i nd as d i sturbed or i nverted
thought the class i ficat i on of d i seases
,

becomes as useless and artific i al as are

the laws of health made by the students
of med i c i ne But s i nce thes e d i stinctions
.

have become firmly fixed in the commo n

m i nd it may be well to s peak of som e of
,

them .

D i seases beli e ved to be transmitted

from parent to c hil d ar e called hered i tary .

These the mental healer usually finds it

di fficult to deal with because of the strong ,

preva i l i ng bel i ef that tendenc i es and tra i ts

acqu i red at b i rth are s tereotyped and per
manent H ow this came to be the case
.

i s eas i ly understood : Children seldom or

never lose the external and d i st i nctive
marks received from the i r parents but ,
74 M E N TAL HE ALIN G .

retain whatever of fam i ly r esemblance

they may have shown in i nfancy R eason .

ing from analogy, people naturally c o n

cluded that i f the external l i keness of off
Spring to parent i s so last i ng the same ,

thing must be true of that wh i ch i s trans

mi t t e d through the blood .But no o n e
who understands the unreality of what is
called d i sease w i ll think for a moment
that it c an ever be inheri ted or that it c an
,

resist the p ower of truth on account of

the popular theory of hered i ty .

C ontag i ous and i nfect i ous diseases are

so s i m ply because the common thought
has made them so and the same is true of
,

poisons T h ese i n fluences could have no

.

power to affect the body except through

thought for all d i sease exists in thought
, ,

and involves the t i ssues of the b ody only

as fast and as far as mind determ i nes to
let it A ny man who thoroughly believes
.

this statement m i ght be exposed to con

t ag i o n and malar i a without the sl i ghtest
danger of harm or m i ght even swallo w
,

poison and take no h urt D r A l Watts

. .

believes that the b i te of a rabid dog will

have no more e ffect upon his flesh than
 S IN AN D D E AT H .

T H E word S i n is a term created by

theologians to denote a class of departures
from moral rectitude commonly c o n s id
ered transgressions of the law of God ; d i s
obed i ence of d i vi ne commands ; or any
v i olation of God s will either in purpose
’

or conduct AS usually understood it

.

covers more than the defects that belong

to the man of the senses for it assumes ,

all human beings to b e accountable for

their Choice of good or evil and therefore ,

applies to acts of volit i on .

S c i entific C hristianity does not recog

nize the defin i tion of theology but holds ,

that strictly speak i ng there is no s i n I t

, , .

is not necessary to admit that any m an

i n t e n d s t o go astray ; and what is called
sin exists only in thought which has b e
come inverted ; for right th i nk i ng corre
s po n d s to ideas and cannot depart from
,
.

the tr u th The spiritual man then does

.
, ,
 UN S OUN D DOG M A S .
77

not regard iniquity i n his heart or diso ,

bey the commandments of God But .

wh i le th i s science does not g i ve c o u n t e

nance to an y u n s o u n d dogmas concern
i ng man s moral cond i t i on it regards the
’

m oral as well as the phys i cal defects of the

man of the senses as proper subjects of
treatment and because s i n is the name by
,

wh i ch th ey are usually recognized speaks ,

of them as such .

We have already seen how man by ,

assum i ng knowl edge and power to be his

own thought h i mself i nto a false pos i tion
, ,

and establ i shed what seemed to his i n

verted thought an in depen dent life for the
phys i cal body C arrying th i s deflect i on
.

st i ll farther he i magi ned h i mself to be

,

separate from the d i vi n e and held G od as

,

an enemy as the B i ble declares : The

,
$

natural heart is at enm i ty against God i s ,

”
not subj ect to H i s law neither c an be
, .

H av i ng taken th i s attitude the ancient ,

H ebrews regarded J ehovah as a despot i c ,

arb i trary ruler who loves and rewards h i s

,

loyal subj ects but hates h i s enem i es and

, ,

punishes both them an d their Children

with im p lacab le ferocity .
78 M E N TAL HE ALIN G .

The dread of sovereign vengeance

wh i ch such a V iew inspired caused man to
invent a code of arb i trary laws wh i ch he ,

declared to be the utterances of the terri

ble J ehovah who had affixed a fearful
,

penalty for the vio l ation of each and every

com mand N o love no fatherly te nder
.
,

ness for his children entered into this

inverted p i cture of the relations exist i ng
between the all powerful C reator and his
-

creatures on earth — i t was an i r r e s po n

,

sible tyrant wroth with h i s d i sobedient

,

subj ects ; and helpless ignorant vassals , ,

trembli n g and cr i ngin g at h i s feet .

I t is needless to add that we have been

describing a picture drawn by inverted
thought and no concept of a true b arm o
, ,

n i o u s m an I t IS the horrible dream of

.

the man of the senses wandering a way ,

from h i s Father s house an d fee l ing h i m

’

self estranged and unprotected Th i s .

wretched distortion this absolute p erver ,

sion of the d i vine truth o f be i ng is the ,

prol i fic source of all the fears that h a u nt

man with forebod i ngs of impend i ng ev i l ,

and of the entire catalogue of self created -

e rrors that theology calls sin A nd y et .

 T HE C URE OF S IN .
79

there i s no t h i ng in all this that alters the

fact that God i s good i s love and has , ,

made all H i s works with i nfin i te pe rf e c

t i on ; that the real man is spiri t cannot ,

be separated from God and has no fear of ,

danger or knowledge of sin .

The only aspect of sin with which men

tal healing is concerned i s i ts cure C on .

s i d e r e d as it appears to the senses each ,

wrong or inverted thought each t r an s g r e s ,

sion of what i s called the law of God has

its materi al reflect i on In the body as dis
ease It has already been stated that all
.

d i sease is engendered by fear ; the con

verse i s al so true that al l i nverted thought
i s reflected i n the body Every kind of .

ignorance selfishness and cr i me i s i n

, ,

cluded in the catalogue of causes of phys

ical d i sturbance : B i gotry fanat i c i sm , ,

superst i tion idolatry hypocr i sy impiety

, , , ,

p rofanity i ngratitude inj ustice re ve n ge

, , , ,

contempt j ealousy sarcasm fault find i ng

, , , ,

scandal slander i nd i scret i on excess i n

, , , ,

temperance d i ssipat i on conc u p i scence

, , ,

p e r fid
y,
passion v i ce enmity ill temper, , , ,

asperi ty hate anger fret rage mal i ce

, , , , , ,

rancor cruelty br utality abuse worry

, , , , ,
80 M E N TAL HE ALIN G .

misanthropy and thousand other for ms

, a
of d i scord assert themselves in bod i ly d i s
,

orders So surel y i s this true that an

.
,

intelligent heale r pays no heed to the

alleged d i se as e w i th wh i ch a su ff erer
cla i ms to be affl i cted except so far as it is
,

a s i gn of a lac k of men tal harmony that

caused it I t may not always be poss i ble
.

to d etermine j ust what p ecul i ar shade of

wron g thin ki ng has re g istered itself in t he
diseased body ; but s i n ce sickness and
pain are produced by thought and i n n o
ot h er way the healer can safely rely on
,

the l aw of cause and e ffect i n every case .

The next top i c for consideration is

readily sugge s ted by what has j ust been
stated H eal i ng which goes n o further
.

th an the c ure of th e bodily ailment is no

healing at all I t i s l i ke the su p erfic i al
.

heal i ng over of a sore i n the flesh wh i ch ,

to the p racticed eye of the surgeon i s a

Si gn of morbi d and not of healthy act i o n .

I t is an attempt to cleanse the stream

while the i mpurities in th e fountai n are
su ffered to rema i n There c an be n o
.

sound health unless the ca u se is reached

and mental harmony is restored H ence .
 C OM MO N T HOU G H T . 81

it is that the terms mental healing and

$
m i nd cure der i ve the i r s i gn i ficance ;
for the Change that i s wrought i n every
case of genu i ne work reaches beyond the ,

reflected d i sturbance in the body wh i ch i s ,

d i s ease to the wrong think i ng in the

-
,

mind which is lack of harmony

, .

G rowing out of this d i scuss i on of what

i s termed sin is another phase of the sub
j c e t that is of great i mportance in heal i ng
, .

The l aw of com mon thought already ex

pla i ned shows that the part i cular cause of
d i sease may not exist in the sufferer s ’

i ndivid u al mind but in the common,

thought or the mind of another perso n

, .

A mother s fear may be reflected i n the

’

’
body of her Ch i ld ; a doctor s fear may be
reflected in the body of his pat i ent ; the
fear of an i nfectious or co ntagi ous d i sease
p reva i l i n g in the community may be r e
fle c t e d i n the bodies of those who contract
the disease .

Because of the action of common

thought and the law of reflection here
insisted on every person i s l i able to be
,

i nfluenced for better or for worse by those

$

,
82 M E N TAL H E ALIN G .

with whom he associates or is brought

i nto contact i n any way Especially i s it .

true that our health may be seriously

aff ected by the t h ought of those about us ,

so long as we rema i n unprotected and nu

guarded .

So far as we know thought is the ,

chosen medium thro ugh which s p irit

p ower manifests itself to the senses of
man The i nfluence of mind over m i nd
.

is therefore very potent wheth e r the

, , ,

thought exerted b e normal or inverted .

Ri ght think i ng i s life and health to m i nd

and body di ff us i ng around him who exerts
,

i t an atmosphere of harmony and heal ing

virtue I nve rted thinking kills all true
.

life disturbs both mind and body and

, ,

reflects the image of d i sease on all matter

within the circle of i ts i nfluence Wrong .

”
tho u ght may be termed mind kill ; $
-

rig ht thought mi nd c u r e ,
~
.

The time is coming when p eo p le will

u nderstand that the mental atmosphere i n
which they l i ve has as much to do with
health as does the cond i tion of the air they
breathe The value of nutritious d i et
.
,

cleanliness and p u re air is b eyond dis p ute ,

84 M E N TAL HE ALIN G .

the fact of death I ncongruous as the

statemen t is i n re al i ty so accusto m
.

, ed
have our ears bec ome to it tha t i t exc i tes ,

n o surpr i se to hear the d i s torted perver

sion of the truth uttered that man must ,

pass through the gate of death in order to

attain immortal l ife .

To the inverted thought of the senses

all exper i ence proves death to be the end
of material existence and the entrance as
, ,

faith would have us hope to endless life , .

The un i versal decease of an i mal and veg

etable l i fe and the decay of material forms
”
are the stubborn facts on which the
$
,

senses base the theory of mo r tality Y e t .

,

in s p ite of the preva i lin g belief the delu ,

sive s i lence i s often broken by strong

voices crying : Whoso liveth and b e l i e v
$

eth in me shall never die

,

The r e i s n o d e ath
Wh at s e e ms s o i s t r ans i tion $ ”

Scienti fi c C hristianity announces in

u nmistakable accents the j oyful doctrine
o f etern al life .There is but one l i fe .

The real man cannot d i e and the man of

,

the inverted sense s will at length be trans

 T RU E R E S URRE C T I O N . 85

forme d in the image and likeness of the

ever l i v i ng perfect One
, This corrupt .
$

i ble must put on i ncorrupt i on and th i s ,

mortal m ust put on i mmortal i ty wrote

”
,

Paul the A postle many centuries ago

, .

A s we become restored to health and

s oundness we outgrow the gross
, notion
that man is mortal and put on t h e true
,

immortal i ty day by day .

The true gospel of the resurrect i on is

not the resumpt i on of an i mal l i fe after a
h uman body has been la i d away for ages
in the sleep of deat h I am the resur $

rection and the l i fe sa i d J esus A s we

,
.

rise out of the darkness and death of finite

thought we take on sp i ri tual l i fe and
,

knowledge wh i ch are eternal ; a Change

brought about not by the decease of the
,

body but by the pur i fication of thought

, .

O u r resurrection day i s the t i me when

we ascend i n to the sunlight of eternal
harmony .
 H E A LI N G .

IN the preceding chapters th e theoret

ical ground on wh i ch mental healing is
based has been considered I t begi ns .

w i th the conception of God as Sp i r i t S oul , ,

S ubstance t he only I ntell i gence L ife and

, , ,

eternal Energy of the world T h l S IS the .

Fact of all facts ; the moral order of the

universe ; the fi nal cause of all that is ,

and to which all that is m ust be referred .

I ntell i gence or Spirit constantly mani

fests itself in form descends as the idea
,

we ca l l the Sp i ri tual man the image of ,

God and the p ossessor of knowl edge and

,

life This the real man be i ng an idea of

, , ,

God has its correspondence i n thought

, ,

which belongs to the man of the senses ;

and the reflection of thought in external
nature and the physical bo d y constitutes ‘

the mater i al world R ight think i ng l e g i t i

.

m ately produces entire harmony between

the s p iritual idea the correspondence and
, ,

86
 W HA T Is HE ALIN G $ 87

the reflect i on But the mental healer is

.

brought i nto contact w i th i nverted thought ,

and has to deal w i th its leg i t i mate c o n s e

q ue nc es wh i ch
, to the senses appear as
d i sease sin and death To be fitted for
, , .

his work it is necessary for him to

thoroughly cons i der and understand what
he proposes to do .

Mental healing cons i dered as an act

, ,

p rompts the question What is it to heal $,

C onsidered as a result we naturally ask , ,

What is a mental cure $ The first ques

tion is subject i ve and relates to the power
,

and means by wh i ch health i s restored ;

the other i s obj ective and concerns the
p erso n who is made well .

The power that heals is Spir i t because ,

there i s no other power in the un i verse ;

th i s is a clear deduct i on in the premises ,

that no amount of words c an make an y

pla i ner The means through which the
.

heal i ng power works seem to be various ;

but we w i ll first consider t hose w i th wh i ch
the mental he al er i s d i rectly concerned .

I t is indispensable to success i n heal i ng

that the person who practices the act be
88 M E N TAL H E ALIN G .

in a p roper cond i t i on The nearer he .

approaches that po i nt where he real i zes

the omn i potence of Sp i ri t and rises s u ,

preme to the suggest i o n s of the senses the ,

better ; for he can do no good wor k so long

as h i s o wn mind is i nfested w i th doubts .

For the t i me b eing the healer acts for his

,

pa tient thinks for h i m grasps and holds

, ,

the truth for him I f these cond i tions are

.

fulfilled so that the healer rises supreme

,

to the illusions of the senses and sees the ,

physical man he is treat i ng onl y as an

appearance wh i le the real man i s clearly
,

recognized the inverted thought of the

,

pat i ent is Changed so th at spirit power,

aff ects him and he i s healed .

What the healer does for the person

he treats is to assist him to Change h i s
thought ; f o r in every case no matter ,

what may seem to be the trouble with the

patient it is the inverted thought the
, ,

belief in the real i ty of disease that stands ,

in the way of recovery O nce change h i s .

thought and sp i ri t power conquers his

,

delus i on and he becomes well R emember .

that the d i sease ex i sts in the mi nd ; its

cause is there ; a change of thought de
 T RU T H HE AL S SG
I

stroys the cause and makes the man

,

whole because there is no longer any l n

,

verted thought to reflect .

To put the explanat i on In other words ,

we may say : The healer by h i s r i ght

thought works on an d overcomes t h e
thought of fear in the m i nd of the patient .

H e thus suggests to the patient that he i s

not s i ck but i s well A nd why does that
.

conv i nce the pat i ent $ S i mply because

the healer is r i ght and the pat i ent is m i s
taken Truth is stronger than error and
.
,

the actual contact of the t w o oppos i tes

i nvar i ably results i n the tri umph of the
greater To i nsure the des i red result
.
,

however the healer must first be thor

,

oughly conv i nced of the truth he seeks to

establ i sh i n the thought of h i s pat i ent ,

so that not a shadow of doubt fli ts through

his own m i nd ; for if he but part i ally
relies on the truth h i mself the benefit ,

w i ll be only part i al But when the healer

.

atta i ns the necessary cond i t i on t h e v i tal

,

spark of truth instantly passes to the m i nd

of the patient under treatment and he , ,

too is convinced ( or converted ) and

,

healed .
90 M E N TAL H E ALIN G .

I f this be the correct view of healin g as

an act it i s ev i dent that str i ctly speakin g
, , ,

the person we call th e healer or curer ,

does not perform any cure at all but all ,

heal i ng i s self heal i n g I t i s the pa t i ent

-
.

who experiences a c h an g e o f thought a ,

conversion that prompts him to ava i l

,

h i mself of the heal i ng power by lett i n g ,

Spiri t wh i ch is health have its way

, ,

through h i m The Change takes place

in h i m and no where else We m ust not
, .

lose sight of the fact that all the healer

c an do is to help the patient to change his

thought ; the true heal i ng ac t is between

the power that heal s and the person cured ,

a sacred transaction with which no third

party c an intermeddle .

Since a Change of the inverted thought

of the sic k person is all that c an be pro
d u c e d by extraneous influence the treat ,

ment of a profess i onal healer is not the

only means of sec uring it While a .

maj ority of cases are aff ected i n that way ,

there are well attested instances to sho w

that anything that will enable the sick
p erson to Cha n ge h i s thought may put ,

him in a condition to receive s p iritual

92 M E N TAL HE ALIN G .

fails of success he has failed to reflect the

,

unlimited p ower .

I n answer to the second question

C ons i dered as a result what is a cure $ ,

there would seem to be but one poss i ble

reply in view of what has already been
,

e xpla i ned concerning the nature of the

healin g act A mental cure is the d i s

.

c ov e r y made by a sick person that h e is

well I t is not convalescenc e a grow i ng

.
,

strong after a period of prostrat i on a

, ,

g radual restoration of vigor or abatement

of pa i n ; the e ff ect produced whatever it ,

may be is instantaneo us and comes to

, ,

the kno wledge of the pat i ent as a d i s

covered f act and not as a gradual process
,

of recovery .

$
A fter its o wn law and not b y ar i th
metic is the rate of th e soul s progress to ’

b e computed The soul s advances are

.
‘ ’

n ot made by g radat i on such as c an be ,

represented by motion in a s t r aig ht l i ne ;

but rather by ascension of state such as ,

c an be represented b y metamorphos i s ,

from the egg to the worm from the worm ,

to the fly . With each d ivine

 TH E U SE OF M E D I C IN E .
93

i mpulse the m i nd rends the thi n r i n d s o f u

the vi s i ble and fin i te and comes out into ,

eternity E mer s on
. .

I n this connection it may be profitable

to speak of the use of medic i ne and other
means instead of rely i n g on true m eta
,

phys i cal healing What is the proper

.

attitude of the mental healer toward me d

i c i n e man i pulat i on electrical treatment
, , ,

me s me r i s m me d i u ms hip and conformity

, /
,

to hygienic laws $ A re these means of

cure of any value $ and should they be
resorted to in co n nection wi th mental
treatment $
I t is safe to say that if dr u gs ma ni p ula ,

tion and the other methods of treatment

,

enable a pract i tioner to do his patient

some good true mental heal i ng wou l d
,

enable h i m to do much more ; for wh i l e

these are liable to fa i l sp i r i t power be i ng, ,

the sole p ower and source of all power is

, ,

sure Medicine helps only so far as it is

bel i eved in ; but being a mater i al remedy
addressed to a material man i ts use serves ,

to divert attent i on from the only power

that c an heal and to confirm a be l i e f that
,
94 M E N TAL HE ALIN G .

there is independen t p ower and l ife i n

mater i al th i ngs The healing potency of
.

drugs and every other therapeutic agent

that appeals to the senses is der i ved
through the establ i shed belief that such
things cure Medic i ne is fre i ghted w ith
.

thought so to speak the thought that it

, ,

wil l heal ; the phys i c i an who prescribes it ,

the pharmac i st who compounds it the ,

nurse who admin i sters it the patient who ,

tak es it all f eel that it will p rod u ce the

,

desired e ff ect .

The not uncommon notion that drugs

possess absolute i nherent curative V i rtues
,

of their own i nvolves an error A rn i ca .

,

quin i n e opium could not produce the

, ,

e ff ects ascribed to them except by im p uted

virtue Men th i n k the y will act thus on
.

the physical s y stem conse q uently they do

, .

The pro p erty of alcohol is to intoxic ate ;

but if the common thou ght had endowed
it simply wit h a nourishin g quality like
m i lk it would prod u ce a SImil ar e ff ect
,
.

A curious question arises about the

o r i In of healin g virtues i f i t be adm i tted
g ,

that all drugs were originally destitute of

them We c an conceive of a time in the
.
 TH E V IRTU E OF D RU GS .
95

mental history of the race when no thera

u t i c value was ass i gned to certain dr u gs
pe ,

when i n fact i t was not known that they

, ,

possessed any H ow d i d i t come to pass

.

that common thought or any thought , ,

endowed them w i th heal i ng virtue in the ,

first place $ Simply i n th i s way : M an

fi nding h i mself unprotected and liable to ,

be hurt by the elements i n the midst of

wh i ch he lived forgot the true source of
,

healing and began to seek earnestly for

,

mater i al remed i es for d i sease and wounds .

The des i re for someth i ng led to e xpe r i

ments ; and w i t h each trial there was
assoc i ated the hope that the means appl i ed
would prove e fficac i ous Then what was.

at first an earnest hope came at length to

be a bel i ef ; and thus by gradual steps a
, ,

bel i ef i n the contents of the entire phar

mac opoe i a was establ i shed .

That i t is the belief in the virtue of the

drug rather than the medicine prescr i bed
, ,

no one knows better than the phys i cian ,

who often has h i s most s i gnal success w i th

cases where no real medicine i s admin
is t e r e d
. Every doctor understands the
value of what is termed pl aeeoo that is a , ,
96 ME N TA L H E ALIN G .

counterfeit or sham prescript i on of no

potency whatever g i ven mere l y to qu i et
,

the pat i ent and cause h i m to bel i eve that

,

something is be i ng done for h i s a i lme nt .

”
$
Bel i ef c an k i ll ; b el i ef c an cure is a ,

maxim as true as i t i s Ol d .

This posit i on finds ample illustration in

the history of patent med i c i nes wh i ch d o ,

not succeed i n one case in ten because of ,

any med i c i nal properties they possess b ut ,

b ecause they are pers i stently advert i sed ;

and the well known story of the scurvy
-

cure invented by the Pri nce of O range is

a fair sample of h undreds of anecdotes
that m i ght be r elated to sho w that faith
,

in dr u gs is more e fficac i ous than med i c i ne .

A t the s i ege of Buda in 1 6 2 5 when the

, ,

garr i son was on the po i nt of surrendering

that stronghold to the invest i ng army i n ,

consequence of the prevalence of scurvy

i n an aggravated form , t h e Prince of
Orange availed himself of the common
faith i n f l aeeoos to produce a remed y .

H e caused a few bottles of sham med i cine

to be d i str i but e d among the s i ck soldiers ,

as a sovere i gn and infall i ble spec i fic for

t h e d i sease . A few drops of this harmless
 ILLU ST RA T I O N .
97

liquid produced the most as t onish i ng

eff ects Men wh o had n o t moved the i r
.

l i mbs for months were seen walking the

streets sound stra i ght and whole ; and
, , ,

many who declared they had only been

,

made worse by the treatment p revio u sl y

received recovered in a fe w day s
, .
 T RE AT M E NT .

AB I LI T Y to treat disease successfull y m

I

plies a clear adequate understandin g of

,

the subj ects considered i n these pages ,

and an inte l ligent and skillful appl ication

of them to a definite end I n order to .

heal yourself and others it is not enough

,

to be intellectually convinced that the

theory of mental sc i ence is correct there ,

must be power to do as well as to see .

R emember that the cond i t i ons of e ff e c

tive treatment concern yourself first and
chiefly I t i s t i me enough to cons i der the
.

obj ect o f treatment after you are in the

right cond i t i on Y o u must vividly real i ze
.

that S pi ri t is the only heal i ng power ,

an omn i potent energy acting constantly

,
'

throughout all mind and all n ature .

R eal i ze also the oneness of s mu t as the ,

absolute l i fe of the un i verse R eal i ze that

.

man is the Image and likeness of God and ,

I OO ME N TAL H E ALIN G .

the thou ght and the r eflection will take

,

care of itsel f .

The tendency of h olding clear an d

correct v i ews of truth yourself will be to
d i ff use aro un d yo u an atmosphe re of
health Wh at you real ly know t o be
.

true that will you affir m and declare to

,

your pat i ent and nothing else Y o u may

, .

tell h i m the truth ; th at is well Y o u -

may think the truth ab out him ; that i s

still better But you ( the spiritual man )
.

must nn aw the truth ; that heals him .

Understand that you are not to heal h i m

spirit heals and spir i t alone But y on
, .

are spirit and when the real man in you

,

is in aCt u al authori ty that authority is felt

,

and obeyed by all who come wi th i n your

influence beca u se all thought be l ongs to
,

the common m i nd .

A ques t ion often arises in t h e mind of

the beginner whether the powe r that cures
wi l l act an d w h ether the patient w i ll feel
,

it an d respond to i t Th i s solicitu d e .

makes h i m think that it is h i s bus i ness to

explain the nature of the power to the
pat i e nt to pray God that i t may ac t an d
, ,

then to tel l the p atien t that it is operat

 RI G H T T H OU G H T IS P OWE R . I OI

ing on h i m Th i s Is e n t ir ely needless .

Spiri t wi ll and doe s act The heal i ng .

powe r i s never lac k i n g for an instant

.
.

N or need you h ave the least concern

about your pat i ent H e w i ll respond and
.
,

H i s not necessary t o inqu i r e a bout the

effect produced ; for c an y ou n o t real i ze
that spir i t is the l i fe of all matter works ,

through all forms and cannot be res i sted $

,

N ever doubt for a moment that all right

thought b e ne fits your pat i ent and i f you ,

rest in the truth y o u c a n not harm hi m

, ,

for harm is a name for lack of truth .

K now then that your ri ght th i nk i ng w i ll

, ,

Change h i s wrong th i nking so t hat he w i ll ,

k now as y ou do that h e i s no t s i ck
, , .

Only inverted thought dou b t can kill ;

—

ri ght thou g ht i s l i fe .

But genu i ne treatment is something

more than has y et b een indicated and ,

goes beyond though t to that w h i ch tran,

scends thought If you th e healer l i ve i n

.
, ,

the truth ; if you are really loyal ; i f the c o n

v i c t i o n becomes so strong in you that you

come to see that the man of the senses is

noth i ng and that sp i r it is all ; you may
.

rise into that higher Sphere wh ere c o n ,

1 02 ME N T AL H E ALIN G .

v ic t io n
becomes knowledge and you no ,

longer th i nk about the fact for the idea , ,

the knowledge of the sp i ri tual man fully ,

possesses you Th i s is the supreme mo

.

ment when heal i ng takes place When .

you have reached that lofty state e very ,

barrier d i sappears and the light bursts

,

upon the patient s vis i on and the work is

’

com p lete .

I n practice it seems to b e more d i fficult

’
to successfully treat one s self than to treat
another person The reason for th i s is
.

that when personally under the i nfluence

,

of supposed d i sease the appeal of the

,

senses is more forcible than when the

deception sho ws itself in another But .

that one can conquer the results of his

own inverted thinking there is not the ,

sl i ghtest occasion to doubt ; and we may

feel very sure that such a personal v i ctory
is one of the very best preparat i ons f o r
success in the work of treating others .

We must not howe ver make the mistak e

, ,

of supposin g that he who would attempt

to br i ng healing to others must first be
so u nd himself I f it were his thought
.
1 04 M E N TAL HE A LIN G .

p hysical curing are nove l They appro ach

.

h im as they would a phys i c i an expect i ng ,

him to examine the bod i ly symptoms and ,

inquire into the h i story of the i r supposed

complaints Th i s is but natural and the
.
,

young practitioner should b e dec i ded i n h i s

own m i nd h o w he will meet this expecta
tion what inqu i ries he will make and how
, ,

far he wil l attempt to explain to a novice

what mental heal i ng is .

I t would be impossible i n these re s pects

to g i ve spec i fic rules how to proceed in
each case ; but certain general cons i dera
t i ons and d i rections may be safely rel i ed
on K eep ever before you that your busi
.

ness i s not to medicate the sy mptoms but

-

to break the spell that wrong or inverted

thought has cast upon the patient The .

external ev i dences of the presence of dis

ease may look frightfully real to you at
fi rst ; but you must allow them no quarter ;
y ou must not even compromise with them ;
for you r duty l i ke that of a sold i er i n the
,

presence of a defiant enemy is to conquer

,

and ban i sh them .

Too much talk about the disease as it

appears to your p atient would tend to
 C ON VE R S A T I ON . I O5

make it seem so real both i n your m i nd

and i n h i s that the i nverted thought
,

wh i ch it reflects would be hard to d i slodge

and Change . I t is not Wise then to , ,

d i scuss the comp l a i nt with your pat i e n t ,

unless there be some valuable obj ect to be

gained by so do i ng: I f y o u see that the
patient wants to free h i s m i nd before
$
,

he w i ll cordially place h i mself under your

treatment i t may be well to let him
,

rehearse the story of his bod i ly troubles .

A ga i n i f by a l i ttl e talk or well d i rected

,

inqu i ry you are able to d i s cover the fear

which causes the apparent d i sturbance ,

y ou have ga i ned a po i nt and w i ll be able

,

to address your treatment d i rectly to that .

But it is not absolutely necessary for you

to know the caus i ng fear or even the ,

name and locat i on of the supposed d i sease ,

in order to treat your pat i ent successfully ;

and you have a dec i ded advantage i f ,

you do nothing and say noth ing to inv i te

attent i on to i t . Banish the thought of
disease from your own mind and from the
mind of the patient as soon as possible .

I f you have good j udgment and quick

intu i t i ons (qual i ties proper to every g ood
1 06 M E N TAL H E ALIN G .

healer ) these are your safest guides in the

,

matter of decid i ng how m uch and what to

expla i n to your pat i ent about your way of
treat i ng Some natures w i ll dr i nk in the
.

ideas at once and be so favorably i m

,

pressed by them as to be able to help you

to treat with the i r own thought O thers .

are too ignorant or obtuse to compre

hend sp i ritual ideas at all and the i m ,

pression of mysterious power produced b y

s i lent action is far more convincing to
them than any amount of words would be .

There i s a third Class of people w i th a

skeptical b i as in whom any attempted
,

explanation would only p rovoke a sp i rit

of Opposition and argu ment These must .

be conv i nced by act ual demonstrat i on ;

for like Mrs Gradgr i nd they are i nvar i
,
.
,

ably stunned by some we i ghty piece of

fact tumbl i ng on them .

Exper i ence in the work will prove the

most helpful gu i de in the method of
deal i ng w i th t h ose who present them
selves for treatment We learn by doing ; .

and unt i l the beginner discovers a better

way he m ust trust to tact and h i s
,

knowl edge of human nature to suggest the ,

10 8 M E N TAL H E ALIN G .

influence they u n i ntentionally exert on

you r pat i ent .

The e ffect of a treatment depends not ,

on i ts le n gth but on the cond i t i on of the

,

he aler who exerc i ses i t an d the dynam i c

,

power of the tho ught exerted The tim e .

may be from five to fifteen min utes ac ,

cording to circumstances ; and could one ,

always be in t he highest cond i t i on a ,

momentary thought wo u l d be all s uffic i e n t -

.

To the quest i on w hether a healer is ever

in such a cond i t i on that he i s unfit to t r eat
a case the e mphat i c ans wer is n o
,
Re
member that t reat i ng is simply getting
yourself into a r ig ht frame of mi nd so to ,

speak i n reg ard t o t he patient

, I t is .

rising out of sense into the spiri tual

realm ,
out of the p art i cular into the
universal .I n t he act of treating you are ,

not to make an e ff ort to impress your

p atient ; you are not to co m bat h i m .

When you r e alize the truth when y ou ,

have escaped from the dominion of wrong

thought an d t he illus i ons of the senses ,

spir i t power will do the work truth w i ll ,

assert itself in your p ati e n t destroy in g ,

the cause of dise ase .

 IN S TAN TA NE OU S C URE . 1 09

While i n theory we may see instan

t an e o us complete cure to be the ult i mate
,

and poss i b l e a i m of mental treatm e nt ,

that superlat i ve power is not yet atta i ned ,

an d we have no authent i c ev i dence that

such results are vouchsafed to modern
healers . A ll that can be at present
cla i med is that the act by wh i ch the
,

inverted thought of the pat i ent is Chan ged

may take place very suddenly in fact , ,

w i ll be instantaneous whenever the cond i

,

t i ons are ri ght ; but the legi t i mate i nevi ,

table results o f the Changed th i nk i ng may

not appear in the body until later The .

l aw has been made tha t it takes a certa i n

space of t i me for the act i on of the forces
that Change the condition Of the human
body j ust as i t takes time for a seed to
,

sprout and a tree to gro w SO hab i tuated .

are we to the not i on of gradual change ,

that a more rap i d Operat i on in nature

exc i tes wonder and is accounted a m i racle
, .

Wh i le therefore pat i ents successfully

, ,

cured by mental treatment may recover ,

more rap i dly that those who rely on med

i c i n e i nstantaneous healing i s a result
,

hoped for rather th an areali z ed fac t

, .
 M E N TAL H E ALIN G .

Treatments may be given in the presence

of the pat i ent or when he i s absent as ,

C i rcumstances seem to requ i re Wh i ch .

way is more effect i ve cannot be deter

mi ned by any general rule but must be ,

l eft to the d i scret ion of the healer I t .

may not be well to be confined exclusively

to e i ther mode for each has its ad vantages
, ,

and as good results appear to f ollow one as

the other Some who treat prefer the
.

absen t mode because it is easier when

,

treat i ng to shut o u t of m i nd the bodil y

presence and think of the pat i ent only as
,

a sp i r i tual be i ng A s a general thing

.
,

however it is best when pract i cable to see

, , ,

the patient before beginn i ng a course Of

treatment .

When called to treat p ersons su ffering

from what are termed acute cases where ,

the progress of the disease is comparativel y

rap i d and the friends of the sic k person
,

feel that someth i ng ought to b e done to

afford i mmediate relief prompt decided , ,

action is necessary The treatments

.

should be frequent longer than in other

,

cases and very persistent I n such cases

, .
,

too the anxiet i es and fears of friends and

,
I I2 ME N TAL H E ALIN G .

reflections of their own thinking b ut o f ,

the fears of parents or other persons who

have charge of them They ar e not Ol d .

enough or mature enough to be afraid of

, ,

be i ng s i ck ; but the atmosphere of fear

around th em in infancy is denser than at ‘

any other per i od of t he i r l i ves R each .

Children therefore throu gh the parents or

, ,

nurses who have them in charge .

I n all his intercourse w i th patients the

mental healer should exercise sound j ud g
ment and tact H e should keep i n mind
.

that his method of hea l ing is not a well

established mode like medicine i n which
, ,

the public has confidence ; but to the

maj ority of people it is v i rt ually a n e w
th i ng and is looked u p on with a degree of
,

sus pi cion I t would seem as if t h ere had

.

been a su ffic i ent number of recent cures

p erformed by mental means to satisfy ,

even the most skeptical of its therapeutic

v alue . But as a fact the publ i c is slow
, ,

to accep t the evidences of any new cla i m ,

and has a chronic b elief in the p ossib i lity

of be i ng humbugged A ccord i ngly the .

mental scient i st who w i shes to succeed

must be very p atient and will i n g to ,
 HI G HE R H E ALIN G I I3

multi pl y p roof upon proof and ho p eful ly ,

await the result .

The two sources of weakness in those

who essay to p ractice mental healing are ,

a lack of faith In the underlying principles

they advocate ; an d a rash confidence ,

that on close analys i s proves to be a

, ,

rel i ance on themselves rather than on the

power that heals I t is very easy to mi s
.

take a mental perception of truth for a

hearty acceptance of it I t is easy to .

’
persuade one s self that he enters upon
the work of heal i ng from the h i ghest and
p urest mot i ves when in reality the st ep is
,

taken to gratify some personal amb i t i on .

But success in healing is the reward of

intelligent honest endeavor and of noth
, ,

ing else .

There is a st i ll loftier view of heal i ng

to be urged i n this connect i on Wh i le the
a i m of this book has been to point out the
way and means of bod i l y heal i ng it cannot ,

have escaped the attent i on of thoughtful

students that the cure of phys i cal d i sease
is after all only a secondary end Sc i e n
, , .

t i fi c C hr i sti an i ty has i ts w i dest scope when

it is regarded and used as an agent of
I I4 M E N TAL H E ALIN G .

reform The great moral p ro bl em in

which al l g ood p eople are interested and
for which they labor is how to cure the ,

manifold defects result i ng to the world '

from ages Of wrong t h i nk i ng o n the part

of mankind R e ligious and ph i lanthr opic
.

bod i es of men have usually undertaken to

b ring about the needed reform by means
Of organized aggressive war against the
,

vices of society They would suppre ss .

wrong doing an d compel external obedi

,

e n Ce by the enforcement of stringent la ws

, .

The church mistaking the sense of the

,

trope that Spirit is sharper than a two

$

”
edged sword have undertaken to gras p
,

and wield it not knowing that th i s sword

,

is impotent except in the hands of Spirit .

Those who accept the truths of meta

physical heal i ng come to see that reform
is not p rom oted by fi ghting If m y .

”
kingdom were of this world said Jesus , ,

”
then would my servants fight N ot by .

imposin g restra i nts on the actions of men ,

but by Changing t he thoughts of men is ,

reform to be brought about S et the real .

or sp i ritual man i n author i ty and the ,

p roblem i s solved beca u se in so doin g,

 U N IV E RS A L T RU T H

IF the ph i losophy expla i ned and taught

in these pages breathes the Spi r It of
true reform the truth su ggested m ust be
,

of universal application . While on l y

here and there one may de vote himself to
the p rofession of mental treatment the ,
$

leaves of the Tree of L ife are for the

healing of the nat i ons . A ny one may
understand and appropriate these s i mple
p ri nc i ples and receive incalculable benefit
, .

S uch doctrines are not the p rivate

p roperty of the d iffere n t schools of mi nd
cure and a sealed book to all others
, .

N either are they a new religion O n the .

contrary the essential s of th i s moral as ,

wel l as mental and bodily healin g c o n

,

s t i t u t e the essence of truth as it has been

taught by all the great moral teachers of

the world . I t is the vital s pirit not only
,

of C hristianity but of every relig i on I t

,
.

Is the s p irit o f obedien c e to the one l aw

 M E N TA L T HE OL OGY . I I7

of eternal Ri ght wh i ch obtains through

,

out the un i verse of G o d .

Ne w o p i n i o n s
D i v e r s an dd ang e r ou s whi c h ar e he r e s i e s
, ,

An d n o t r e forme d may p r o ve pe r mCIo u s

, ,
”

says Shakespeare But n one need fear

.

the consequences of the sweet and whole

some doctr i ne o f s pi ri tual truth ; which ,

while it is e ven olde r than the race of

man r e v i v ifie s and re i nforces all h i s
,

not i ons of truth whenever i t i s rece i ved

, .

These teach i ngs do not antagon i ze one s ’

rel i g i ous v i ews but s i mply i nfuse them

,

w i th new l i fe They do not insist on the

.

givin g up of any cl ear forms or modes

of work or worsh i p ; for they have to do
not with the act primari ly but w i th the
, ,

cause .

So far as the understand i ng and recep

tion are concerned this truth does not ,
’
seem to depend on one s theology h i s ,

learning or his theory of sp i rit and

,

matter I f he be devoutly pious it seems

.
,

to come to him through the channel of

h i s rel i gio u s nature ; if he be i gnorant and
su p erst i tious it s e ems to avail i tself of his
,
Ii 8 M E N TAL H E ALIN G .

bel i efs in the supernatural ; if he be what

is terme d a Sp i ri tual i st he recogn i ze s
$
,
”

the one supreme I ntell i gence as acting

through var i ous personal intelligences ;
if he dissent from all rel i gious creeds it ,

impresses h i m as the eth i cal for ce or ,

great law of the un i verse T h e only .

element i n any creed wh i ch is d estroyed

b y the acceptance of th i s truth is that
which is non essent i al and selfish ; f o r it
-

comes not to destroy the law b ut to fulfil it , .

The truth herein inculcated touches

every doctr i ne and act of rel i gion and
piety invest i ng it with new mean i ng so
, ,

that it is no longer a form but comes to ,

be the appropr i ate expression or reflection

of the sp i ritual man Prayer for ex
.
,

ampl e whatever one may believe about it

, ,

is seen i n the light of this truth to b e the

action of the real man as a transparent
,

reflector of Sp i r i tual power A tonement .

is seen to be that p erfect harmon y of

being in wh i ch mental p ercept i on corre
,

s po n d s to spir i tual ideas and nature is a

,

true reflect i on of correct thought Man is .

then at one ; the idea and image o f G od ;

an organ throu gh wh i ch the infl ux of
I20 M E N TAL HE ALIN G .

the true Bread of L ife and to ,

”
breed an appetite for it A nd wh at is
the true bread of l i fe If it be not to
$
,

know that we are sp i ri t and may r i se b y ,

the underst and i ng of truth s uperior to all

the ills of life $ C an there be a hig he r
education than to k no w God and keep H is
$
commandments to kn ow the truth that
sets men f ree fro m the b ondage of the
senses $
I n the Gospel of S t J ohn we find a .

v ery clear record of the teachings of J esus

concerning this bread o f life The people .

failed to understa n d the true mean i ng of

the ex p ression j ust as p eople do at the
,

present day To make it plain and e n

.

force the practical lesson the great Master ,

reiterated the truth i n di fferent p hrases ,

amon g which are : L abor not f o r the

$

meat which perisheth but f o r that meat ,

”
which endureth unto everlast i ng life .

$
My father giveth y o u the true bread
from heaven . I am t he Bread Of L ife :
$

he that cometh to m e shal l never h unger .

For I came down f rom heaven not to ,

do mine own will but the will of him that

,

s ent me .
”
Every man therefore that
$
 Q U OTA T I O N S . 12 I

hath heard and hath learned of the

,
”
Father cometh unto me
,
I f any man .
$

”
eat of th i s bread he shall l i ve forever ,
.

A s the l i ving Fathe r hath sent me and I ,

live by the Father ; so he that eateth me

‘

”
even he shall live by me H e that .
$

eateth of this bread shall live forever

,
.

T h e benefits Of acceptin g and living

the great truth wh i ch J esus brought to
men from God h i s Father and the Father
of us all are well expresse d i n the words
,

that the poet laureate of England has p ut

i nto the mouth of Pri nce A rthur :
The n might we l ive t oge t he r as o ne l ife ,

An d e i g ni ng wi th o n e wi ll i n e v ery th ing
r ,

H ave p o we r o n t hi s d a k l an d t o l ig h te n i t
r
,

An d p owe o n th i s d e ad wo r ld t o mak e i t l ive

r .

When the spiritual man shall come into

a u thority how true and forc i ble w i ll be
,

the words of George H erbert written ,

nearly three hundred years ago

M an i s al l s y mme t ry ,

Fu ll of pr opor tio ns
l i mb t o an ot h e r
,
o ne ,

An d t o al l t he wo r ld b e s i d e s .

E ac h p ar t may c al l t h e f ar t h e s t b o t h e r
/
r

Fo r h e ad an d f o o t h at h p i vate ami ty r
,

An d b o th wi t h moo n s an d t i d e s .

a
s a
s a
s a
s a
s a
s
I22 M E N T AL H E ALIN G .

M o r e s e r van t s wai t on man

T h an he ’
11 t ak e n ot ic e o f .y p athIn e ve r

H e t r e ad s d own t h at wh i c h d oth b e fr i e n d him

Whe n s i c k ne s s mak e s h im p al e an d wan .

O migh ty l ove M an i s o ne wo r ld an d h ath ,

Another t o atte nd h i m .
”

TH E E ND .
 M ental H ealing M onthly .

A MAGA$IN E D E VOTE D T O T H E FURTH E RA N C E

T H E S CI E N C AND RA CTI C OF S IRITU A L AND
E P E P

C HRI STI A N A LIN G H E S NO C ON IN D

. IT I T F E
‘

T O ANY ONE S C H OOL OF T OUGH T H .

B UT IT S C OLU M N S ARE OP E N

ALI K E T o ALL .

P RIC E ,
A YE AR .

PUB I SH E D
L B Y TH E

M ENTALH E ALI NG PUB LI SH I NG

1 8 0 CH ANDLE RST .
,
BO S TON ,
M A SS .

ACH R
I ST I ANSCI E NTI ST CH U CH R
H as b ee n o r g ani z e d and i n c o r p orat e d i n the Ci ty Of
B o s t on , ca e ll d $
C H U RC H OF T HE D IV INE UN T Y I .
”

d
Su n ay s e r vi c e s un e r d its p
aus i c e s ar e o pe n to t he
p bl
u ic . l
P ac e of wors i hp , 5 Park Str ee t, B os ton , M ass .
 TA
CALO
GUE O
F BO
O KSA
ND PA
MPHL
ETS

$ R ental Sc ie nqe and (h r is tiar;

H e al ir j

L M . . M ARST ON , M D .

P r esi d ent f
o the M ent al Sc i ence and Chr i s ti an H eal i ng Ass ociati on ,

IBO CH NDLE RST

A BOST ON .

d b e ar i n mi n d th at t h o u s an d s of s i ck p e a
’
T h e afi l i c ted s h o ul

h av e b e e n c u r e d b y Ch r i s t i an M e n t al S c i e n c e , man y
b y r e ad i n g t h e b o ok s al on e .

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