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Phineas Parkhurst Quimby: His Complete Writings and Beyond

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Healing Hypotheses  

APPENDIX G

PARALLEL QUOTATIONS FROM BOTH EDITIONS
OF DRESSER'S
THE POWER OF SILENCE

(italics added)

 

First Edition

[p. 25] Either then,--note he alternative,--God put forth his own being as the world, immanent yet transcendent, and is with it, transforming it through phenomena, as much now, in this age, in these changing times, in this room, as in the irrevocable ages of the past, or there is no God at all. For whatever exists is a part of and within the one Reality. Nature's God, the immanent God, is the only possible God. Let me repeat. Either God is revealed through the cohesive force which holds matter together, and holds the planets in their positions in space, through the love which

Second Edition

[p. 30] Either, then--note the alternative--God put forth His own life in the world, and is immanent yet transcendent, is present in it , transforming it in this age as truly as in the irrevocable ages of the past, or there is no God. Let me repeat. Either God is revealed through the cohesive force which holds matter together, and holds the planets in their positions in space, through the love which draws man to man, and the fortunes and misfortunes which characterise his progress, through the insensible gradations by which our politics are changing and

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draws man to man, and the fortunes and misfortunes which characterize his progress, through the insensible gradations by which our politics are changing and our [p. 26] conflicts are making us true men and women, or there is no divine Father at all; for science tells us of no other development but that of ever-gradual and never-ceasing evolution, due to resident forces.

Life, then, all life, yours and mine, all that holds it together and links it with the eternal forces of the universe, is a continuous, divine communication. There is no separation between our own souls and that Spirit in whom, in the most literal sense, we live and move and have our being, between the world in which we live and that eternal Reality of whose substance and of whose activity it is a part. The life which sleeps in the rock, dreams in the plant, and awakens to consciousness in man, is the same, the one great life, which is revealed

our own conflicts are making us true men and woman, or there is no divine Father. For the true Father is the God of experience, the Supreme Reality which experience reveals, which makes experience possible. He is the God of action, the God of the concrete. It is our own concrete experience that makes God's presence known. God is not the same as our experience. He is not identical with the world. But the world is from moment to moment real by virtue of His immanent presence.

Life, then, ultimately speaking, is a continuous, divine communication. There is no real separa[p. 31]tion between our souls and the Father in whom, in the most literal sense, "we live and move and have our being." All nature reveals God--the sea, the sky, the mountains, the complex life of great cities, the simple life of the country, the admiration of the poet, the thought and feeling of all men, all nations, all

 

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just as clearly in the fortuitous changes that spur us on to progress as in the exact movements of the planets. All nature reveals God. The sea, the sky, the mountains, the complex life of great cities, the simple life of the country, the admiration of the poet, the thought and feeling of all men, all nations, all books, all churches, all religions. All thinkers, all artists and lovers of the beautiful, are feeling after him. All state in their own terms, and according to their degree of intelligence, the conception of a divine Father, which I have tried to make clear as it [p. 27] appears to me; namely, that he is nature, yet more than nature, personal, yet more than person; on the one hand, the great unit, omnipresent force and substance whence all things and beings proceed, impersonal, infinite, unknown, transcendent , indefinable; on the other hand, relatively known,

books, all churches, all religions. All thinkers, all artists and lovers of the beautiful, are "feeling after" Him.
God, then, is revealed in nature, yet He is more than nature can manifest. He is Person, yet in a sense is beyond personality, as we ordinarily conceive of it. On the one hand, He is omnipresent power which all forces exemplify, the source of the substance which all forms contain, the basis of life whereby all beings exist. Yet He is more than this, He is Spirit, Intelligence, apprehended rather by the supreme insight of the soul than through objective experience. He is Power, yet also Love; the Author of the total universe, yet near enough so that Jesus, most truly of all, named Him "Father" in a particularly personal sense. His complete nature is made known, if at all, in the total universe. Yet He is as genuinely knowable in human life. Hence God is at once a Spirit

 

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finite, immanent, personal; an intelligent power, large enough to be the author of all life, and near enough so that Jesus could name him Father, and so that we can perceive his activity in our daily lives; an omnipresent Reality, whose complete nature is revealed in the total universe, and so much as we can comprehend in our own lives; a Spirit which has no form, but which all forms reveal; a God who is unknown and unperceived in this larger and deeper sense, except by those who have thought and suffered deeply, he whom we refuse to recognize when we look afar into the heavens for a god of our own fancy; a God who is not only immanent, but is that in which he dwells,--a continuous, all-pervasive, all-pervaded Spirit; a Friend who is just as near to us in this present happy moment as in the countless aeons of eternity of which this fleeting moment is an integrant part.

without form, and the Essence which all forms reveal, the all-loving Father who is unknown and unperceived in this larger and deeper sense, except by those who have [p. 32] thought and suffered deeply.  He whom we refuse to recognise when we look afar into the heavens for a god of our own fancy; who is not only immanent, but who is also independent of that in which He dwells; the Friend who is as near to us in the present moment as in the countless aeons of eternity, of which this fleeting moment is a part.

[p. 34] Were we not thus intimately related to the Father, there would be some place where He does not exist.

 

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[p. 30] Were we not thus a part of the one omnipresent Reality, there would then be some place where the Reality does not exist; and it would not then be omnipresent.

 

 

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