April, 2010

Dr. Quimby vs. Spiritualism

    by Phineas Parkhurst Quimby

Few things are more annoying to a man of intelligence than to find himself classed with an error that he is opposing. It has been the misfortune of Dr. Quimby to have been claimed by the Spiritualists as one to be classed among them by those who wish to rank him among the things that they know. It is natural that he should be associated with them for he certainly does what no living man can do of himself and all the works which are above human understanding, have been regarded by common counsel as of supernatural origin and coming from the other world. So the Spiritualists embrace that portion of facts while the scientific world cannot explain and hence Dr. Quimby is accused of being one of that class.

Against this he protests and nothing is simpler than the difference he makes between his spiritual platform and theirs. He contends that the works he does, he does scientifically and intelligently, with no tangible nor intangible help from another world or from this, that the basis of his theory is a living truth, of which man is ignorant and which he demonstrates to the sick; that in his method there is no chance of deception or of humbug, for if such be his motive, his success as a doctor is at hazard. He admits the phenomena of the Spiritualists to the fullest extent, but the theory of spirits and another world he denies in toto and places it on the ground that he does all theories and beliefs invented by man to account for something that he has not the patience or courage to examine into. When supernatural phenomena occur, he says it ought to excite the minds of men to investigate as is done in the infancy of all sciences and then man may learn more about himself. But most generally people are so frightened at any such occurrence that they are not in a fit state of mind to look for causes and so they are the prey to anyone who happens to be a little cooler, therefore nothing is easier than to deceive such people in the explanation of the phenomena.

This is one difference between him and a Spiritualist. [Dr. Quimby] performs his cures just as a man does when he makes or works a machine, intelligently, honestly, and with no other help than the living truth which is open to all men, while the Spiritualist goes into a trance, gets help from the spirits of the dead and generally gives medicines. Then when Dr. Quimby cures, it is done by the principle of health that he proclaims to the sick and oppressed, that God made all men well and man has bound them with error till they are sick and diseased, and what the sick get from him is simply their rights with no miraculous interposition of God or the spirits.

Another point of difference is this. The Spiritualists believe in a future existence and claim that their tests prove that man is immortal and when they die they go to the spirit world to live. Dr. Quimby proves the immortality of the soul of the living man and does not wait for him to die that it may be proved.

He believes that the immortal man is the only real intelligence there is and that it animates and holds together the man that is seen, that it is the real man and that it can act of itself and to bring this to the understanding of the natural man, that he is two distinct identities and yet is one.

[It] is the Science of Eternal Life and is what he is constantly learning and trying to teach others. By his principle, truth and error are separate and apart and are no longer inextricably entangled.

What is eternally true is for the happiness and progression of man and is goodness. What is false is of man and requires a sacrifice of natural purity of feeling to receive. The real man is not the visible form but is the progress of the life of truth, the development of the principle of eternal goodness and knowledge.

To find this real man which is the same in all the varieties of characters has been the work to which Dr. Quimby has devoted his time and labor for many years, and to separate him and bring him to light so that he shall be recognized by human understanding is still the object of his labors. In doing this he is of course liable to be misunderstood. He expects to be. He expects every stumbling block to be put in his way of advancing his work before the public, but he feels confident from the reception his ideas have met with, as far as he has given them to the public, that, many will feel a strong interest in the unfolding of the truth which cannot help bring happiness and knowledge to the world.

[Dr. Quimby vs. Spiritualism is one of thirty-seven recently rediscovered "missing works" of Phineas Parkhurst Quimby that are published for the first time in Phineas Parkhurst Quimby: His Complete Writings and Beyond.  These rediscovered articles are not found in any other "complete" publications of P. P. Quimby's writings. ―editor.]


What Is God? Part III Comparison between Two Gods

    by Phineas Parkhurst Quimby

All the parables were intended to illustrate the two principles, truth and error. Truth is the wisdom of God; error is the god of opinions; and the two have no dealing with each other. Each has his disciples, the god of opinions and the god of Science or Love; but their acts are so different that their characters can be easily explained. I will give you the religious or political god. He is represented as watching the movements of the armies and dictating to the heads of the nation. No one approaches him except the ordained priest. He takes particular care of the President and the heads of departments; in fact he is the ruler and dictator of all things. But he must be approached with as much reverence as the President or General Scott. The South has another god, not so great, according to the account of Jeff Davis; he seems to be of a lower intellect, for he sanctions this low guerilla warfare and a kind of cruelty which is only practiced by the Indians. These are the gods of the religious world.

Now where is my God? He is in the hearts of the people. How does he act? He is not a man, nor a being, nor has he form. He is neither male nor female. I will give you some illustration of his wisdom. If you see a man in trouble, you are or you are not bound to help him. If you have ever admitted it is right to help a man in distress, he will put you in mind of your agreement. Then if you neglect your duty, punishment must follow, for action and reaction are equal and the truth never varies. This embraces the law and the gospel, and on this hangs all man's happiness and misery. If man is governed by this truth, it develops his higher wisdom and enables him to prove all things by a standard based not on opinions but on what can be proved. It shows that all man's happiness and misery are in keeping or breaking this agreement. Now if a man is in trouble, although you may bind yourself to help him in the best of your ability, if you do not know it you cannot be punished. This is the law of opinion, so it is with the higher law. This higher law is not known as having any responsibilities, but it is the most perfect of all laws. It is very little understood, and not at all intelligently. To understand it intelligently is to make it your rule of action with the sick, or those in trouble, for the well are not bound by it.

I will show you how a well person is not bound by this higher wisdom. Suppose a person is sick and in great distress. A well person sees the sick one but cannot feel his aches and pains. Then he is not bound to relieve him, for he is ignorant of his feelings. To bind him so he is responsible for his acts, he must be born again, as it is said of Christ, so that he can feel another's feelings. Then he knows what the world of opinions is ignorant of. Then he stands in relation to the sick as one man stands to another who is in trouble of the natural world of right and wrong.

I will take myself as one risen from these dead ideas or opinions into that higher kingdom of wisdom where my acts have as much restriction over my life as my acts toward the well. My wisdom shows me the sick in prison; it also puts me in possession of their troubles and the causes, and if I listen and agree to help them out of their trouble, the agreement on me is more binding than any obligation towards the well.

I will here say a word or two which the well must take as an opinion but which the sick will admit as a truth. The sick are imprisoned for their belief; the imprisonment is what they suffer. When I come in contact with them they affect me not in the way one man of opinion affects another. Their language is different. The well speak in my own tongue, but the sick cannot do that for the language of the well cannot describe the feelings of the sick. Thus they are prisoners in their own land, among strangers and not understood.

Aug. 9, 1861

Source: Phineas Parkhurst Quimby: His Complete Writings and Beyond, beginning on page 608.  This is the third installment of a six-part series written by P. P. Quimby entitled, What is God?editor.


Magnificent Work of Scholarship

Phineas Parkhurst Quimby: His Complete Writings and BeyondIn reference to: Phineas Parkhurst Quimby: His Complete Writings and Beyond.

...And especially, thank you for the magnificent work of scholarship, the labor of love that this work represents.

Quimby discovered the difference between attuning to the core of spirituality, and merely playing around the edges. His work was truly transforming, in creating the New Thought movement.  New Thought, in this sense, is―as Emerson expressed it―"the lengthened shadow of one man."  And you have done an outstanding job in documenting and organizing Quimby's writings.

Let us continue Quimby's work of leading humanity out of the darkness of error into the Universal Light of Truth.

In the Light,

Robert J. Winterhalter

[It is with great sadness that I report the news that Rev. Dr. Robert Winterhalter made his transition on March 3, 2010.  Dr. Winterhalter was a supporter of the Phineas Parkhurst Quimby Resource Center and contributed materials to our On-Line Archives.  Recently, he was the Chairman Pro Tem for the Society for the Study of Metaphysical Religion and was leading an effort to revitalize that organization.―editor.]


Dr. Robert J. Winterhalter (1936 - 2010)

Rev. Dr. Robert J. WinterhalterDr. Robert Winterhalter

Dr. Robert J. Winterhalter, age 73, gained eternal life on March 3, 2010.

Robert was born to Ralph and Lora Winterhalter on April 2, 1936 in Hartford, Wisconsin. He was a graduate of Lakeland College, Sheboygan, Wisconsin (BA), The Iliff School of Theology, Denver, Colorado (MRE), Kentucky Christian University, Ashland, Kentucky (PHD), Unity Training School, Unity Village, Missouri, and Brooks Divinity School, Denver, Colorado.

Robert lived his life through Christ. In his pastoral experience he was minister at the New Thought Temple of Christ, Cleveland, Ohio, minister at the First Divine Science Church, Appleton, Wisconsin, minister at the Universal Center of Truth, Lake County, Illinois, Director of Christ Tower of Prayer, Atlanta, Georgia, minister at the First Divine Science Church, Belleville, Illinois, and Minister of Education Gateway Church of Divine Science, Crestwood, Missouri.

Robert's teaching experience included Teacher Training Coordinator at Unity on the North Shore, Evanston, Illinois, faculty in the Ministerial Education Program at the Christ Church of Truth, Atlanta, Georgia, faculty at the Divine School of Higher Consciousness, Crestwood, Missouri, faculty in the External Degree Program, Hopkins College & Theological Seminary, Clearwater, Florida, and faculty at Divine Science School, Washington, DC.

Robert also served in administrative positions as Chairman of the Board at the Christ Center of Truth, Atlanta, Georgia, as Vice-President of Unity Church on the North Shore, Evanston, Illinois, as Vice-President of the Divine Science Ministers Association Board, as a member of the Academy & Religion & Psychical Research, as Director of District Presidents & Ambassadors-at-large of the International New Thought Alliance, as President of the Society for the Study of Metaphysical Religion (1993-2005), as President of the Greater St. Louis Alliance of New Thought Ministries, and as a board member in the Divine Science Federation International Board of Officers, representing the Divine Science Ministers Association.

Robert was a published author of religious books and articles. His latest book, The Healing Christ, is being published at this time. His other books are: The Odes of Solomon, The Fifth Gospel, and Jesus' Parables: Finding Our God Within. Robert also wrote five curricular courses for Divine Science School, papers and book reviews for the Journal of the Academy of Religion & Psychical Research and the SSMR Journal, and articles in [INTA] New Thought, Aspire, Dialogue & Distinction, and Wings of Truth.

Robert is survived by his sister, Janet (Bob), his nephew, Steve, his niece, Mary (Gary) Gutknecht, two grandnieces, Kira Gutknecht, Leah (Marty) Grosse and a great grandniece, Lucca.

Funeral: A memorial service will be held on Saturday, March 13, 2010 at 11 a.m. at the First Church of Divine Science, 3617 Wyoming, St. Louis. In lieu of flowers memorials may be given to the First Church of Divine Science, the Hospice of Southern Illinois, or The Senior Companion Program of Southwestern Illinois College.

Robert, your Love and Light will be with us forever.

GEORGE RENNER & SONS FUNERAL HOME, Belleville, Ill.

Published in Belleville News-Democrat from March 11 to March 12, 2010


Editor's Corner

The recent passing of the Rev. Dr. Robert Winterhalter has triggered the memories of our first contacts and the work we did to digitalize the first of his articles that are available in our on-line archives. I found his biblical scholarship and attention to details, coupled with his enthusiasm for new information, to be most inspiring.  It has also reminded me of the original purpose of this web site―and that is to share the healing wisdom that can be found within the writings of Phineas Parkhurst Quimby, with the historical accuracy and dignity these writings and "Park" Quimby so richly deserves.

In Wisdom, Love and Light,
Ron Hughes