Studies in the Thought World

As this topic is somewhat unconventional, the author may be pardoned for a few preliminaries that are somewhat personal and explanatory. He has no professional interest along this line, his position being that of an independent investigator and seeker for truth. He does not appear as the advocate of any school, system, or cult, but only as one who, from force of circumstances, has been led to some appreciation of great principles, a knowledge of which the world greatly needs.

A personal experience, some years since, of unusual depth and intensity, involving an application of the new philosophy, was the starting-point of a most thorough, impartial, and conservative investigation which has followed. An intense philosophical desire to probe as deeply as possible, without fear or favor, was awakened. With such a vivid subjective attestation of the power of a law not yet generally recognized, no one possessing any altruistic spirit could quietly settle down to silence, simply because his own immediate personal needs had been satisfied.

The writer has cultivated conservatism, and even incredulity, in forming conclusions regarding the new thought, which are made up from a careful study of its best literature, philosophy, and practical demonstrations. The fact that he has felt impelled to write somewhat upon this much misunderstood subject, as one of its results, has brought an extensive correspondence, in which are included accounts of a great number of personal experiences; and this has aided much in forming conclusions.

The average man would like to get at the plain, unvarnished facts. He desires to find the truth, both for its own sake, and for its possible uses. If there is even a modicum of virtue in the systematic employment of thought energy, either in behalf of another, or in self-application, for the healing of human woes and ills, the world seriously needs such a re-enforcement, and every lover of his kind would welcome it. If, on the other hand, it has no exact basis, its hollowness should be exposed.

An honest and impartial search for truth for its intrinsic value, in any department, is rarely unprofitable. Many of the scientific treasures that have been unearthed in the past, which have greatly enriched human accomplishment, have been found in unexpected, and even familiar places, where multitudes had almost stumbled over them. This has been true in physical, as well as in social, political, and ethical science. When new truth—new only to human appreciation—has been finally interpreted and introduced, every one wonders that a thing so obviously simple was so long delayed. The apparent slowness, therefore, is not on account of any complexity, but because of general unreadiness.

But truth is, and ever will be, restless until recognized. Each special truth is needed to fill a fitting niche in the greater Unit, and there is discrepancy and incompleteness until it finds its place. When Kepler discovered the law which regulates and adjusts planetary revolution, it was found to be the keystone of an arch of indefinite strength and extent.

Have we in mental therapeutics a great principle, capable of wide application, that is so near that we have looked right through and beyond it? Are there orderly forces in the realm of mind, the utilization of which is more important to mankind than those recently harnessed in the electrical domain?

Admitting that some charlatanism, extravagance, and a spice of disorderly logic have swathed themselves around this new development, it is clearly in the line of legitimate philosophical inquiry, as well as humanitarianism, to find, through impartial research, if it have laws which are of exact definition. We have yet hardly arrived at the threshold of an intelligent understanding of the principles of mental dynamics. We are ever ready to study political, social, moral, and other objective economies exhaustively, but strangely omit that one which is nearest and most vital.

At the present moment, mental, or psycho-therapeutics is almost past that stage of flippant criticism, misapprehension, and prejudice through which all new advances have to make their way. This testing, through adverse criticism, and even ridicule, is not altogether to be deplored, nor is it without real use. It renders a needed service in sweeping off extravagances which always attach themselves to new developments. Only by such a fusing can that which is real be purified of its dross. The residuum of truth has inherent vitality. Fires cannot burn it, nor waters quench its living energy. The struggle through which it passes is educational, both to its assailants and defenders.

Theological, social, economic, and ethical systems become gradually softened towards innovators, and finally coalesce, or at least make terms with them; and the therapeutic and materialistic dogmatisms of the past, which have come down to us, will form no exception to the rule. But nothing is bad. One of the most suggestive lessons of synthetic evolution is, that everything has a use in its place and time. Each system forms a terrace or platform from which men may reach higher.

In every discussion accurate definitions are very important. The broader science of mental and physical healing, through the potencies of mind, is not distinctively Christian Science, or Faith Healing, nor is it merely another therapeutic system added to the various “pathies” now extant. The term Christian Science, though often used in a general sense, properly belongs to, and should be identified only with a single school which takes for its exclusive text-book a work entitled “Science and Health,” by Mrs. Mary B. G. Eddy, and the Bible as interpreted through it. This statement is made in an impartial spirit, as a matter of definition, and of simple justice to all concerned. The distinctive philosophy known as Faith Cure is also quite different from the normal and broader principles that are in accord with law. Faith Cure, proper, presumes upon special divine interposition in answer to prayer. This must involve a suspension or violation of orderly law. As a matter of fact, owing to the working of subtle mental forces, many remarkable cures take place under its administration, only the modus operandi being misunderstood. The third radical distinction, as hinted at above, is, that this new philosophy of life—which in its essence is broad, free, and impersonal—is vastly more than merely a new therapeutic competitor, which will strive for a place among existing systems. Its province is quite distinct, and its healing efficacy is only incidental and expressive. Its motive is compliance with orderly law, and it contains no elements which are magical or supernatural.

While believing that there are many objective aids to the interpretation of truth, it recognizes no external authority as located in person or text-book. It is a development from within rather than a system; a life rather than a doctrine; a new consciousness rather than a new philosophy; a spiritual optimism rather than a material or pessimistic realism. Its business is to bring inner ideals into outward actualized expression. It has to do with the intuition as well as the intellect, and it recognizes that the inner and real nature of man is in most intimate relation with the Universal Mind and Wholeness. By sympathetic vibration therewith it may, through consciousness, receive inspiration and strength.

Through various subjective colorings, different minds observe in expressive phenomena, occult or miraculous aspects; but when the Established Order is recognized in its higher ranges, there is nothing which is supernormal, supernatural, or super-reasonable. These shadings are entirely due to the low standpoint of the observer.

Following these partial preliminary definitions, a few of the obstacles and current objections may be noted. Truth is eternally complete, but to human consciousness it is incomplete. But every new development only comes into its abiding-place through friction and misapprehension. What there is already occupies all the space, and the new-comer seems to be an intruder. There is “no room in the inn.”

The full recognition of mental causation for all outward phenomena will necessitate a re-examination of systems which are dignified by hoary antiquity and eminent respectability. Institutions that have exercised unquestioned authority, that are intrenched behind barriers of intellectual scholasticism, and that possess social and financial supremacy, instinctively feel that their infallibility is called in question. Piles of ponderous, dusty tomes thereby become mere relics of bygone speculation.

Popular prejudice against mental- or psycho-therapeutics arises largely from an inability to cognize the factors involved. Prevailing materialism makes it logical to rely upon that which appeals to the senses. A majority are color-blind to the highest order of forces, and forget that even in the external world it is not matter, but the immaterial energy which moulds it, that produces all phenomena. Occidental civilization in its general trend is distinctly external, almost superficial.

Popular misapprehension also arises from the mystical, technical, or dogmatic presentation of principles which, though inherently simple, are made to appear unreasonable, and sometimes fanatical. Although there is truth above reason, as ordinarily defined, there is none against reason. There is spiritual as well as intellectual common-sense. Extreme statements, even if ideally true, should not be popularly presented in unqualified form, for they lead to unnecessary antagonism.

Sensational and exaggerated accounts of occasional failures in the new practice are spread broadcast by the daily press, while it is rare that any allusion is made to the numerous cures of those who had previously exhausted the “regular” systems. While thousands of young and robust people die under conventional treatment every week, after short illnesses, no question is raised nor criticism made. If in the beaten track, everything is taken for granted. Every one has the right to “pass out,” if he will only do so according to regulation.

But failures do occur in mental practice. No matter how perfect a principle may be, it cannot have perfect application because of local limitations. The imperfection of the practitioner, and the lack of receptivity in the patient— to say nothing of surrounding antagonistic thought—are limitations.

Many expect sudden and magical improvement, and therefore, being disappointed, abandon the treatment before a sufficient period has elapsed for the legitimate results to appear. Some are unconsciously non-receptive because of a mental resolution that nothing shall in the least disturb their favorite creed, opinion, or philosophy. In this way their door is unwittingly barred against their own improvement. Some are harboring secret sin, or giving place to currents of thought colored with selfishness, envy, sensuality, jealousy, or avarice; and, though unaware of the difficulty, their minds are closed against the truth which could set them free. That which is distorted cannot in a moment become symmetrical, and even after thorough thought reconstruction the body cannot at once fully conform and change its expression. Limitations can be overcome, but patient effort is required. It, is easy to float with the tide, but to break away from environment demands courage and persistence. The all-enveloping thought currents are powerful. Even the Great Exemplar in some places “could not do many mighty works” because of prevailing unbelief.

A prevalent distrust of mental practitioners on account of a lack of conventional study, especially in pathology, is quite natural. But sometimes “weak things” confound those which are mighty. A study of pathology is a pursuit of abnormity. If mind be the field of operation, it is evident that it must be kept pure, clean, and entirely free from disorderly and diseased pictures. Thoughts, ideals, and suggestions must all be of health, perfection, and harmony. It is therefore plain that, from the standpoint of mental causation, pathological research would not only be useless, but perhaps harmful. The uniform and only diagnosis of the mental healer must be health, health, HEALTH, really, potentially, and inwardly, even though not yet outwardly actualized. He may divine the particular location of the lack of wholeness, but all the more he sees and emphasizes the potential and inner perfection of that special part or organ. The patient at length comes into at-one-ment. Thoughts are outlines to be filled in; and they must be drawn upon the lines of the pure, the true, and the beautiful.

There is also some prejudice because a majority of the exponents of mental science belong to the so-called “weaker sex.” Generally men are more intellectual, though less intuitive, than women, and they are also much more strongly bound in scholastic and traditional grooves and systems. This is distinctively the woman’s age; and what is more natural than that the rosy dawn of now esoteric truth should be soonest recognized by her more sensitive spiritual vision?

If mental and physical deviation from the normal were steadily diminishing under conventional applications, there would be little reason for a search for anything better. On the contrary, we find that disorders are steadily growing more subtle and complex. Specialists grow more numerous, and each finds just what he looks for. Physicians are increasing in number in much greater proportion than the population, and diseases and remedies multiply. The more human abnormity is held up and analyzed, the more its various phases and complications manifest themselves. As our civilization recedes from Nature, and artificialism in all directions grows more pronounced, we become hyper-sensitive to discord and morbidity. Insanity, insomnia, and nervous degeneration are increasingly prevalent; and even the physical senses, more than ever before, require artificial aids and props. We are depending upon the Without rather than the Within.

While dealing with obstacles and objections, we may note an inquiry which is often made, which is, If spiritual development tends towards physical harmony, why do we often see those of beautiful and lovable character in conditions of chronic invalidism? Often because of a false theology, which teaches them that God sends trouble, and that it is their duty to accept and bear it. Again, because of a belief that suffering and disease are normal, therefore irremediable. One may be a model in character and conduct, and still entirely fail to mentally assert a rightful rule over his physical organism. “As a man thinketh in his heart so is he.” We often unwittingly create our own limitations, and then with the best of intentions actually consecrate them.

Another assumption is often made that there is a correspondence between food and drugs. Not so. One is normal, the other abnormal; one contains nourishment, the other does not; one furnishes natural material for the life-forces to grasp and build up, the other proposes to alter and correct the life-forces themselves. Can they ever be wrong? They are the divine energy in humanity, and never need correction. This vital force, being immutably accurate, only requires that we remove obstructions and come into at-one-ment with it, in order that it may have free course. No drug by mysterious magic can remove penalty. Food meets a normal demand, not to add more life, but to furnish material for life’s outward expression.

Still another question is sometimes put forth, and is often regarded as a poser: What about broken bones? Simply, one should get the best surgeon that is available. Surgery is an exact science, in which there has been great advances in the recent past. The surgeon is a mechanical expert who with skill adjusts the parts, and then the divine recuperative forces vitalize the work. Without these forces all the surgeons in the world could not heal the smallest cut. But, as will be shown later, these forces can be greatly augmented. Aside from accidents, however, there are many “operations” undertaken which in reality are unwise, unnecessary, and hazardous.

We may anticipate one other question that is often asked, which is, In the event of acute and very serious illness, would you rely upon mental forces alone? Under present conditions, no. In desperate cases, where there has been no previous higher mental growth or development, a little time may be necessary. But seeming limitation is entirely local, and does not inhere in the principle itself. Without admitting any healing potency, per se, in the drug, general belief and acceptance have clothed it with some power, both in the conscious and sub-conscious mind. Even a bread-pill, through personal belief, may prove a powerful cathartic; but nothing less than general belief would insure uniform results. Confidence in the remedy and the physician, and the psychological influence of the latter, with surrounding beliefs and acceptances in the thought atmosphere, all together form an important element. It is often admitted that the prescriptions of a practitioner for whom the patient has an aversion, or even a lack of confidence, have little or no power for good. Until there is a more general growth of reliance upon super-sensuous forces, their field will mainly be among those ills which are not immediately of a very decisive nature. This is expedient, not from any fault of the law, but from prevailing materialism, unintelligent criticism, and unjust intolerance. But acute disorder can be approached from both sides; and there is no incongruity in extreme cases in the employment of both material and mental aid, until public opinion has become softened and educated.

But absolute prevention, rather than any kind of cure, is the ideal for the future. When men generally learn to make a scientific application of the divine energies that are stored up within,—through the creative power of thought,—the mental healer will be as thoroughly superfluous as the dispenser of drugs. Having touched upon definitions, obstacles, and objections, we may now come to basic principles.

If primary causes for mental and physical ills are resident in the clay of the body, there is no warrant whatever for healing through mind. If, on the other hand, causative forces are located in the mental realm, there is no logical basis, per se, for anything else.

We are in bondage to the seen, and constantly speak of mere occasions as causes. We conventionally say that the draft caused the cold, the contagion or malaria the fever, or the unfriendly microbe the disease. These are occasions, but not causes. The latter, in every case, is in the subjective condition—sometimes called susceptibility. Occasions are always without; causes within. This is proved by unlike results in different individuals. Ten persons sit in the same draft, are exposed to the same contagion or malaria, or swallow the same microbes. Some will suffer, and perhaps die, while the others go scot-free. This shows that occasions are only opportunities. Owing to general low development, opportunities must often be avoided, but they never become causes. All visible phenomena are symptoms and effects. They have something back of them. To hold bullets and shells responsible for the carnage of a battle, rather than passion and antagonism, is a fair illustration. Before citing specific proofs of mental causation, let us briefly consider the nature of man.

What is he? that is, what is the ego? Is he a bundle of living matter, having a diluted something called soul? or is he soul having material expression? Although he has a theological opinion that he has a soul, he practically feels that he is now body. But he is as much soul as he ever will be. He mistakes, in his consciousness, his own identity, and therefore supposes that he is material in his being. This low standpoint surrounds him with self-made limitations, and fills him with a constant soul-hunger. Materialism is his radical mistake.

No man has ever seen his friend or himself. If soul were only a property of bodily organization, there would be no warrant for existence after the laying aside of the form. There is but one real world for any one, and that is his thought world. This should be intelligently constructed. The kingdom of heaven is within, and should be erected upon an exact or scientific basis. Thinking creates its own distinctive environment.

Whether the man or the body be enthroned in the mental realm makes a radical difference. One must rule and the other serve. If the instrument dominate the owner, there is disaster. Inversion is disorderly and destructive. With the man in full command, the body is a graceful complement. If otherwise, it is a tyrant. In the proportion that a spiritual self-consciousness is cultivated, there is a growing sense of command of the visible instrument.

As man truly recognizes himself, assumes the prerogatives of his divine being, and knows that he is a spiritual dynamo, here and now, he wields new forces, and grasps supernal powers and privileges. He comes into at-one- ment with the divine creative principle, and, from a condition of vassalage, finds himself a prince of the realm.

By virtue of his subjective transformation, he establishes new relations with the external domain, and then laws and conditions pay him tribute instead of exacting it. He becomes a spiritual alchemist, and through the alembic of the divinity awakened within him is able to transmute the seeming “common and unclean” into the pure, the ideal, and the God-like. He divines the beneficence of the cosmical economy, and adjusts himself to it. Enlisting all law in his behalf, through an understanding of, and compliance with, its methods, he uses it as though it were his own. He thus re-enforces himself with supernal and cosmic energy by conforming to divine plans and specifications.

The visible form is the stereotype plate, cast from the fused, immaterial composition of past mental states. Matter, whether erected into vegetal, animal, or human configurations, is moulded and qualified by the soul- forging which goes on within. It is plastic material, having no character of its own; for the identical dust is used over and over again to outwardly express different planes and qualities of life. It is picked up by mind or life, and gradually shaped to perfect conformity.

Material science and materia medico, deal with forms, symptoms, and results. Materialistic evolution does the same. True evolution is entirely in ascending qualities of mind, and these suitably clothe and express themselves visibly. The fleshly form is only the painted canvas of the artist within, who is always busy in translating subjective unseen energy into visible articulation. Owing to the apparent slowness and wonderful complexity of the process, we fail to note the delicate and perfectly adjusted correspondence.