"Blessed is he that cometh in the Science of Wisdom." ~Phineas Parkhurst Quimby
July 16, 2017
by Phineas Parkhurst Quimby
I will try to give an illustration of my First Cause. Wisdom is outside of everything. Opinion is in wisdom, for wisdom fills all space. Therefore, it being all wise, everything comes within itself. Opinion being in belief cannot be wisdom, for it is liable to change. Now man is in one or the other of these two elements, wisdom or opinion. Principles are wisdom reduced to science or practice. Laws are not principles but are based on opinions that can change and they belong to man's reasoning. Principles do not reason at all but are like rays of light. All the principles of wisdom that are understood are like the points of a compass and these we call cardinal principles.
Now man divides the globe into four quarters and the filling up of the points of compass is to fill up the space, so that man knows more than the four points; so with wisdom. The principles are so many that it is impossible to understand only as we grow wise. Now man has an identity but the precise locality of it he does not know. So as he believes in his identity, he forgets that he cannot see himself only as he develops himself in his own belief. So principles having no matter, he is lost when out of matter, for he has no idea of an existence in principle, yet he is in wisdom all the time and his size is just in proportion to the progress he makes in putting his wisdom into practice. The man, therefore, that believes in matter as being the First Cause is always changing and is not aware of the change, like the man who thinks everybody is changing and he is the only one that stands still, when everything changes that goes to make up his identity but the man.
This man you will find in politics. He is in the name, democrat, a fixed principle, as he thinks, when it is the name of that kind of mortar that is always used to fill up the breaches in progression. Yet it is mortar, though it is sometimes in bricks and sometimes in the gutter and is used for everything. Yet it is democracy or mortar. So man's wisdom is the democracy. His senses are attached to the name and although the matter or mind is always changing, he is not changed, for the change is not a part of him; he is nothing but the name. He is like a man who lives in a city who is always ready to tell you where he lives, but of the growth of the wisdom he is as ignorant as the mortar that is used to build the building; so he never changes from the name. He knows no other change than what he sees and as he sees the city grow, he never asks the cause. But when asked how long he has been a resident of P, he says, I was born here and so was my father, so his identity is in the name P, but the wisdom is to them a stranger. So when he sees a man that has come to P that is posted up with the wisdom of progression and he finds such a person rising, he looks around and says, I have always been a resident of P, and this man comes among us from abroad. What does he know? He is some renegade from some city or party; I am a long-lived democrat or citizen of Portland.
Now the difference is: one lives in his ignorance and the other in progression. It is the same with truth and error. One works out of opinion or matter into science, while the other like the silk worm covers himself with the cloak of error till there is no light in him. Now how can we show a man who believes he is in the light that he is in the dark? And yet it is plain that he is in the light to him and to every other person who believes as he does. Now when we admit that everything that can be changed cannot be a principle, then we will see what man is made of. For everything that we see changes: his hair, his skin, his weight and in fact everything that goes to make up the man. So if everything changes, what does not change? Principles. Now the man that is in the change thinks he is the same man, although his mind or matter is continually going through a change. Now what kind of a person is this that does not change? The man that knows he exists outside of all these changes and sees the change as a man looks at the skies and sees the clouds pass along and knows that they are nothing but wind. So the change to this man is in the clouds, while the other is in the clouds and sees the other looking at him, seeing him blown about by every wind of doctrine. He says to the one that stands still, What makes you fly around so when he himself is the one that is carried about and thinks he never changes, like a drunken man who thinks everyone he meets is staggering, while he himself is the one that staggers.
Now as the man of opinions is like the cloud, he is not aware of the darkness of himself, so that as he becomes more rarefied he is not aware of the change but thinks the change is in others. This is the state of the sick. They are in their belief. This to them is as real as the cloud, but they, being ignorant that it is a belief, make to themselves an image corresponding to their belief and think they are outside of their belief and that the image is a real thing. I will illustrate. Suppose a person comes to me to be examined. The person shows on his face the marks of and appearance of humor. Now of course this is a fact and there is no belief about it. Here is the fact before your eyes. So to everyone it is a truth, and their wisdom does not admit it as a belief but as a thing they can see. Now to show or pretend to convey to them that it is a belief and it is in their mind is to the world absurd. Now as absurd as this may seem, this is what I have to do to cure the person. I have to show them that all the foregoing is in the mind.
So now if you can see in your mind such a person sitting by me and that I am trying to change their minds to destroy the humor, as it is called, if you will listen to what I say, you will have some slight idea of how I cure a mind diseased. I begin with the person after this manner.
(Dr.) You think you have a humor about you? (P.) I know I have. (Dr.) Well, I don't dispute that you have an eruption on your face, but it is in your mind. (P.) Do you think I imagine that I have a humor, that there is no such thing and that it is all in my imagination? (Dr.) No, I admit the phenomenon, but I say it is in your mind. (P.) I have no mind about it. I know it if I know anything. (Dr.) What is the cause? (P.) I don't know, only the doctors say my blood is full of humor of a cancerous nature, and also that I have scrofula. (Dr.) When did you get it? (P.) I suppose I inherited it from my mother. (Dr.) Do you know certainly? (P.) No, only I have been told so. (Dr.) Then this is a belief? (P.) Yes. (Dr.) I thought you said you had no belief, you knew it. (P.) I do know that my face is all covered with humor and I should be glad to get rid of it. (Dr.) Yet you say it is not a belief. Did you not say you inherited it from your mother? Now which is true, the humor or the belief? (P.) I know I have got the humor, but the belief I don't care anything about. I can't see that my belief has anything to do with my humor. (Dr.) Can there be an effect without a cause? (P.) Why, yes, I suppose my blood is out of order for I know I am bilious. (Dr.) What is that? Do these things come without a cause? (P.) No, but I don't know any cause for my humor. (Dr.) Then you say you have no idea of the true cause? (P.) No, only I suppose my blood is not in a very good state. (Dr.) What got it out of order? (P.) I can't tell, but heat I suppose, working over the stove cooking. (Dr.) Now are you aware that you have proved that all your trouble is in your mind?
I will try to separate the wisdom of God from that of man. My body sits and writes and all that can be seen is myself and it is my opinion. But the wisdom that governs my opinion that knows what I say as a man is not an opinion. Wisdom has an identity and opinion also. Now what is an identity? Is it in the object that we see or in the wisdom that sees it? There cannot be an identity without intelligence; therefore, man's identity is not in what we see but in the wisdom that cannot be seen and only shows itself through a medium.” ~Phineas Parkhurst Quimby
Article: Illustrations of Immortality
If you would like to have a free daily dose of Health and Happiness from Dr. Quimby delivered to your email inbox, sign—up here!
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.
The “Comments and Reviews” page is here.
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
ISBN 978-0-9849276-7-8 paperback
ISBN 978-0-9849276-8-5 ebook
Phineas Parkhurst Quimby Resource Center
Also available on Kindle.
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 The First Cause that begins on page 277 of Phineas Parkhurst Quimby: His Complete Writings and Beyond.
In Wisdom, Love, and Light,
P.S. Do you have your copy of Phineas Parkhurst Quimby: His Complete Writings and Beyond as of yet? This is our flagship publication, and within its pages, you will find a great source of Quimby information that is published for the very first time!
Stop by our Book Store and see all of our publications!
You may now keep in touch with us on Facebook at http://www.facebook.com/PPQuimby and follow us on Twitter: http://twitter.com/ppquimby. Our YouTube Channel is http://www.youtube.com/ppquimby and visit our Gift Shop on Zazzle here.
As a reminder, notification of our Science of Wisdom newsletter can be delivered to your email address each week at no charge. Just go to the Phineas Parkhurst Quimby Resource Center at http://www.ppquimby.com, and use the sign-up form that is found on nearly every page.