"Blessed is he that cometh in the Science of Wisdom." ~Phineas Parkhurst Quimby
August 6, 2017
by Phineas Parkhurst Quimby
I will suppose three persons standing over a sick person who, as they all believe, is dying. First let us sum up what there is of the man. He knows that he is in bed and that he is about to take his departure to the world of spirits. This is knowledge; let us examine his belief and see what there is of him independent of it. He believes he is now going to die, that his body will die, and that he must leave all that is near and dear unto him (for life is his belief) and he believes that he shall lose that. So accordingly, he is entirely gone at death, mind, body and soul, for he believes his soul is his life, so there is not one particle of him outside of his belief.
His Christian friend looks upon what is his belief. He sees the man wasting away, he sees his life dying out like a candle, and at last it is gone. All this he knows to be a fact, yet he believes his soul has gone to God who gave it. The Atheist and the Spiritualist both see the light of life burn out and they return to their peculiar belief which neither can prove. The Atheist says, “Well the poor fellow has got through with his troubles.” The Christian and Spiritualist assent, but the latter insists he still lives and to prove it, he goes to a medium and gets a communication from the dead, giving the particulars of the death, precisely as they all believe. To the other, this is all a humbug, for each holds to his belief. I have seen many such scenes, have attended the sick and dying man, have told him at various times how he felt, and I know that death as it appears to these classes and to the dying man is only the phenomenon of their religious belief.
Then what is my belief of man. I have none to myself, but to those who are looking on, my wisdom is a belief, for if I cannot bring any more proof than my word to them, my wisdom must be a belief. I will compare their belief with my wisdom and give some proof of the latter so that the reader may judge between them. All the aforesaid persons make the man just what they see of him; his life is in his body and like the life of a plant grows with the body and dies with the same. They have no life that cannot be seen by the natural eye so death closes their life. All the life that I admit is my wisdom and what a man knows contains no mind nor matter. So it is not life but a truth. Wisdom is eternal with no beginning or end. My senses being in my wisdom are myself. Memory also belongs to my senses. My belief is what I do not know and that is attached to matter, for when wisdom comes, our belief is at an end. According to my wisdom, man does not die for so long as he has the belief that he shall die, so long he is not dead but going to die. So when he says through a medium that he is dead, he does not tell the truth, for the very fact of his saying so proves that he is alive.
Wisdom has no life for it has no death. It is the parent of life. So when a person attaches his senses to wisdom, he then lives in what never had life or death and he becomes a progressive being. This is what I know to be a truth. So as I sit by the sick man, I look upon him as a chemist looks on and sees a lump of gold dissolve. The friends of the sick man not being chemists see the value or life depart with the gold, having placed value in the gold as it circulates among men. They never think that the value was in them, while the gold is only a representative of value, but the chemist knows that he can condense the gold into form again. They weep to see the gold waste away, their hope is gone, for they have lost the value that they have put in it; so they mourn just according to their loss, not knowing that the gold still lives in wisdom or science.
The spiritualist expects the gold to assume a new body and they all reason according to their belief. But the chemist says you grieve for your ignorance. The gold still lives, with all its qualities, as it did when you carried it with you, although your ignorance cannot see it; the real value that you put into the gold was in yourself and the gold was the shadow of it and was only a representative of value, never knowing any in itself. The value is the wisdom you can reduce to practice, so you can dissolve the metal and speak it into a solid at pleasure and teach the same to others.
I will now show you a miracle. The gold is dissolved and held in solution, so that no one would know it from pure water. Then applying his wisdom, he restores the gold to a solid form. To them this is a miracle, but to him it is a science. This is done to show that although they see the gold decomposed, it still exists in that wisdom that numbers the hairs of our head. This is the way with the sick man. I know that the value is not in the matter; it is in the individual. Ignorance weeps because he has seen the matter in a form like the gold and as he could not see the owner, he supposed life or value to be in the matter. But like the chemist, I saw the owner outside the matter or his belief, and as I saw the matter dissolve and their opinions and hope disappear, I could see the person living as though nothing had happened to him.
All I want to show is that I do not belong to any sect or creed. As I used to mesmerize, some think my mode of treatment is mesmeric, but my mode is not in the least like those who claim to be mesmerized subjects or spiritual mediums. I have nothing to say in regard to persons curing by the spirits. I know all about that way of curing. Neither have I anything to say about mesmeric treatment; I know all about that. I have been over twenty years investigating the subject. And if I had no other aim than dollars and cents, I would close my eyes, go into a trance, tell the patient how he felt and call some Indian to prescribe by making out the patient sick of scrofula or cancerous humor or of some other foolish disease and impress upon the patient the necessity of having medicine ordered by the spirits of my own getting up to the value of several dollars of which I should receive for my own benefit or they never would get well.” ~Phineas Parkhurst Quimby
Article: The Separation of Myself from All Others Who Treat Disease
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Phineas Parkhurst Quimby: His Complete Writings and Beyond is the ultimate reference source for historically accurate information of this nineteenth–century clockmaker turned metaphysical teacher and healer. Including the Missing Works of P. P. Quimby; based on new and independent research by the editor, the present volume surpasses all previously published “complete” compilations of Phineas Parkhurst Quimby’s writings in size, scope and historical accuracy. Published by the Phineas Parkhurst Quimby Resource Center.
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Henry Wood (1834-1909) can be described as one of the pioneers of the New Thought movement, even though he was neither a minister nor the founder of a church or center. A successful businessman and author, Wood was forced by ill health to retire. He somehow came across the principles later known as New Thought, was healed, and sought to help others learn to heal themselves. He was one of the founders of the Metaphysical Club and at one time served as its president.
Wood, along with Horatio W. Dresser, was one of two New Thought authors specifically singled out for praise by William James in his Varieties of Religious Experience. Here is what James had to say about New Thought, known at the time as “mind cure”:
The plain fact remains that the spread of the movement has been due to practical fruits, and the extremely practical turn of character of the American people has never been better shown than by the fact that this, their only decidedly original contribution to the systematic philosophy of life, should be so intimately knit up with concrete therapeutics. (p. 94)
On the same page, James, after describing “a good deal of the mind-cure literature” as “so moonstruck with optimism and so vaguely expressed that an academically trained intellect finds it almost impossible to read it at all”, states in a footnote that he considers Horatio W. Dresser and Henry Wood “far and away the ablest of the group” of mind-cure authors.
The present volume is based on a long series of weekly columns commenting on Wood’s thought over the course of ten books. It includes the Suggestions and Meditations from Wood’s flagship work, Ideal Suggestion Through Mental Photography, and the Suggestive Lessons from The New Thought Simplified.
Library of Congress Control Number: 2016942723
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We are continuing our exploration of Phineas Quimby’s Christology. What was his interpretation of the work and person of Jesus Christ in his own words?
Today’s featured article is Scenes from the Belief in Death and the Belief in Life—Part I that begins on page 492 of Phineas Parkhurst Quimby: His Complete Writings and Beyond.
In Wisdom, Love, and Light,
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