Chapter XIII of The Quimby Manuscripts by Horatio W. Dresser
[In order to clear the way for real understanding of his theory, Dr. Quimby wrote in February, 1862, answers to fifteen questions put to him by one of his patients. Copies of this manuscript were kept on hand to loan to new patients, and some of the patients made their own copies. On the cover of a copy made in June, 1862, George Quimby has written, “Mrs. Patterson first saw Dr. Quimby in Oct., 1862, 4 months after this was written. Questions and Answers. Portland, June, 1862” George Quimby loaned a copy of this manuscript to Miss Milmine when she was tracing out the various changes made in “Questions and Answers,” as recorded in her “Life of Mary Baker G. Eddy.” 1 This manuscript is not so clear as the brief articles printed in the following chapter, and known as “Volume I,” also loaned to patients and Mrs. Patterson—Eddy. It is printed as originally written, with a few changes in punctuation and capitalization to conform to writings of the same year. Obscure points will be made plain by selections from later articles, in Chapters XV-XVIII.] (Horatio W. Dresser.)
1 See Appendix, “The Quimby-Eddy Controversy.” 166.
[Continued from last week.—editor.]
3. “Our spiritual senses are often more acute than our natural ones. What is the difference? What do you call the spirit-world?”
I will try to explain the difference between spiritual and natural senses. If I had never seen you and wished to write you a letter on some worldly affair, I should address your natural senses, and you would attach yourself to my knowledge. Suppose you believe what I say, then your belief is founded on my knowledge. This belongs to the natural world and your happiness or misery is in your belief. But I have sat by you and taken your feelings, these are [disclosed by] your spiritual senses, not wisdom but ideas not named or classified. In the spiritual world there are things as they are in the natural world that affect us as much, but these are not known by the natural senses or wisdom. The separation of these is what Jesus calls the Law and the Gospel. The natural senses are under the law governed by the knowledge of the natural world, subject to all the penalties and punishments man can invent. The spiritual senses have their spiritual world, with [knowledge of] all the inventions of the natural world, but the communication [relationship] is not admitted by the natural man except as a mystery. There is just as much progress in the spiritual as in the natural world, and the Science I teach is the wisdom of my God [applied] to the senses in the spiritual world. So it requires a teacher to teach the wisdom of God in the spiritual world, as well as that spiritual wisdom that has been reduced to man’s senses in the so—called science. Paul says “How shall they believe in him of whom they have not heard? And how shall they hear without a preacher?” And how shall they teach unless they be sent or understand how to teach? I am now talking to your spiritual senses, standing at your door, knocking with my wisdom at your heart or belief for admittance; if you can understand, then I will come in and drink this Truth with you, and you with me. This is the spiritual world or senses. Suppose you are sick, and feel you need a physician; then is the time you in your spirit will call on me, or my spirit, and when I come if you know my voice or understand, you will open the door, and when you do understand, I am with you.
4. “Is not one’s own experience wisdom to him in a certain sense?”
Wisdom is not knowledge but the answer to our knowledge. But in error knowledge is wisdom, till Wisdom comes. For example: Suppose I make a sound, that is not wisdom but a sensation. Suppose you try to imitate it, this process is called knowledge or reason. When the sound is in tone with me, this is wisdom not understood. So we call it wisdom, but when we can make the tone intelligently and teach it to others, then the tone is the effect of wisdom, and wisdom comes out of the discord. Wisdom is always the same, it is the point of all attraction, and everything must come to this, it is harmony. This is the Christ. True Wisdom contains no matter, false wisdom is the harmony not understood. I will illustrate: Suppose you tell me a story that you say is true, but you get your information from another. I believe it and to me it is wisdom, but you see it is not wisdom, for there is a chance for deception. But Wisdom leaves no loophole, it can be tested. This was the controversy of Jesus. The priests thought their opinions were wisdom, but He knew they were false. To test their wisdom was to put it into practice, so every one was to be known by his works, whether they were of God or not. Jesus showed His wisdom by His works, for when they brought Him the sick He healed them. So did others pretending the same way. If Jesus knew how He cured, then the kingdom of heaven had come to their understanding; but if He did not, then He was just as ignorant as they were, and the world was no wiser for His cures. His wisdom was from above, theirs from man’s ignorance. These made the two worlds, Science and error, and as man has borne the one, he shall also bear the other.
5. “Is it possible for one to condense his spiritual self so as to be seen by the natural eye of others as Jesus did?”
This question is not properly stated. Jesus never said He had a spirit, but said, “spirit hath not flesh and blood, as you see me have.” There was the rock that they split upon. Jesus’ wisdom knew that it was not in the idea body: their knowledge made mind in and a part of the body. So each reasoned according to their wisdom. Their wisdom was their opinion about what persons had said a thousand years before without any proof but merely as an opinion; this they called knowledge. Therefore Jesus’ wisdom or Christ was a mystery to them. So when Christ or Wisdom spake through Jesus saying, “though you destroy this temple I will build it up again,” this that spoke was the wisdom, so the builder was not destroyed, but the temple. But they believed as all the Christians of our day do, that the temple and the builder were the same; so that when the former was destroyed, they had no idea of what Christ intended to do. Here comes in your question. The Christ that acted upon the idea “Jesus” admitted flesh and blood as well as His enemies, but His wisdom knew it was only an idea, that He could speak into existence and out. So when they destroyed the idea “Jesus” they destroyed to themselves Jesus Christ, or mind and matter. Now when this Wisdom made Himself manifest to them, they thought He was a spirit, for they believed in spirits, but Christ to Himself was the same Jesus as before; for Jesus only means the idea of flesh and blood or senses, or all that we call man. Now, Christ retained all this and to Himself He had flesh and blood. This was to show that when you think a person dead he is dead to you, but to himself there is no change, he retains all the senses of the natural man,1 as though no change to the world had taken place. This was what Jesus wanted to prove. Man condenses his identity just according to his belief; this all men do, some more than others. I cannot tell how much I can condense my identity to the sick, but I know I can touch them so they can feel the sensation. To me I really see myself but I cannot tell about them. I will try to prove the answer to you. When you read this I will show you myself and also the number of persons in the room where I am, writing this. Let me know the impression you may have of the number. This is the Christ that Jesus spoke of. How much of the Christ I can make known to you, I wait your answer to learn. Read the 16th Chap. of John; He speaks of this truth that shall come to the disciples as I am coming to you.2
1 The italics are Quimby’s.
2 That is, Dr. Quimby will make himself known by means of an “absent treatment,” and this will show the questioner how far Quimby can project his spiritual self.
[This is the second installment of a four—part series originally written and published as Chapter XIII. QUESTIONS AND ANSWERS, of The Quimby Manuscripts by Horatio W. Dresser. THOMAS Y. CROWELL COMPANY, 1921.—editor.]
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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Today we are continuing a four—part serial review of Chapter 13, QUESTIONS AND ANSWERS, of the 1921 publication, of The Quimby Manuscripts by Horatio W. Dresser.
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