"Blessed is he that cometh in the Science of Wisdom." ~Phineas Parkhurst Quimby
November 17, 2013
Chapter XIV of The Quimby Manuscripts by Horatio W. Dresser
[The articles published under this head constitute Vol. I of the Quimby writings. They are published here in the order in which they were copied from the originals, as written, save for a few changes made under Quimby’s supervision, and slight condensations. They are printed in this order instead of being arranged in connection with other pieces on the same topics, because they were the first papers containing a statement of the general theory, and the copybook containing them was sometimes loaned to patient—students, including the one who made liberal use of their contents.
In these studies Quimby speaks of mind, in the ordinary sense of the term, as a “substance” which can be changed, in which thoughts are sown as seeds. Mind is put in contrast with intelligence or Wisdom. Thus intelligence is said to possess an “identity” or reality which mind does not have. The next step is to show that the human soul has clairvoyance or intuition, independent of the natural senses. This fact Quimby had proved by repeated experiments in diagnosing the sick.
The term “matter” is used in a peculiar sense throughout, to cover the processes of change attendant upon suggestion and taking place subconsciously. “Thoughts are things,” later writers have said.] (Horatio W. Dresser.)
[Continued from last week.—editor.]
DO PEOPLE REALLY BELIEVE WHAT THEY THINK?
To some this may seem a strange question but it involves more of our knowledge than we think it does. Our belief involves all our religious opinions. Our opinions are the foundation of our misery, while our happiness is in the knowledge that follows the solving of the problem or error.
To illustrate, when solving a problem you have an opinion, and are in trouble about it. But when the answer comes the happiness accompanies it. Then there is no more death, or ignorance, sorrow or excitement. Error and ignorance have passed away, all has become new, and we are as though we never had been. We have all the happiness we want; the misery is gone, and the spirit returns to the Great Spirit, ready to solve another problem.
Now the problem I wish to solve is what I first named. Do we really believe in what we think we do? I answer, “No,” and shall show that we deny what we profess to believe in almost all we say and do, thereby proving ourselves either hypocritical or ignorant. We profess to believe in Christ, that He is God, that He knows all things, and is capable of hearing and answering our prayers. We also believe that man is a free agent, that he is capable of judging between right and wrong, and believe that if man does not do right he will be punished. When asked for proof of all this, we are referred to the Bible. When we ask an explanation how Christ cured, we are told it was by miracle. If we ask if Christ did not know all things, the answer is, “Yes.” Then did He not know what He was about, what He did, and how He did it? “Yes.” Then if you ask how He knew, the answer is, “It is a miracle,” or “The ways of God are past finding out,” and thus you are left in the dark. Now those who reason this way will not accept any fact based upon any other way of reasoning. You must bring the strongest proof to convince them of a fact produce in the same way, otherwise they will not believe. The fact is they don’t reason or compare at all, and admit what they have not the slightest proof of, except the explanation of some person of doubful existence.
Now, when I show that I can produce a phenomenon that to all appearance is just like some produced by Christ, and in the living, who speak for themselves, I should like to know by what authority anyone dares to say that it is not done in the same way that Christ did His works. If they cannot tell how I do it, or how He did it, how do they know but that it is done in the same way? Their only objection can be that it happens to be contrary to their own opinion, which is not worth anything, and they admit it; for they will say it is a miracle to them. This makes them what Jesus said of such guides. He called them blind guides leading the blind, and warned the people against them. He called them whited sepulchres, and all kinds of names, and the world has been led by such guides every since. Jesus told the people how they should know them. He said, “Not all who say Lord! Lord! shall enter into this theory or kingdom, but he that doeth the will of the Father that sent him.” Now what do they do that Jesus did? Nothing. You cannot point to one act that Jesus did that these guides do. All who do good according to Scripture imitate the Pharisees in every respect. He called them the children of the devil, and He said their father (or error) was a liar from the beginning. Jesus judged them by their works, and told the people to do the same; for He said, “by their fruits ye shall know them.”—March, 1860.
JESUS AND CHRIST
When Jesus asked Peter, “Whom do the people say that I am?” Peter and the disciples said, “Some say, John the Baptist, some Elias, and others Jeremiah or one of the prophets.” Now all of these were dead, therefore they did not mean to confound the man Jesus with them. But they believed the spirits of these men came back and entered the living, and talked to the people. Jesus knew that this was their belief, and they knew it. When Jesus asked His disciples the question, He never intended to convey the idea that He wanted to know who He, Jesus, was, but who this power was. They thought it must be the spirit of some person who had been on earth, and when Peter said it was the Christ or God: Truth or Science, this was a new idea, and Jesus answered, “Flesh and blood hath not revealed this explanation to you,” and upon this explanation He, Jesus, would build His Christ or Church, or Truth, and the gates of error could not prevail against it. He, that is, Jesus, would give Peter the keys or explanation so that he could understand and practise it for the benefit of mankind. This knowledge would give him power to loose those who were bound in heaven or in the mind, and loose those bound in the earthly body. The idea that the man Jesus was anything but a man, was never thought of. Jesus never had the least idea of such an explanation.
The prophets had foretold a Messiah that should come, and when the child Jesus was born, the people believed that David’s spirit had come and taken possession of his body, so they called Jesus the son of David. But they meant to be understood that it was David’s spirit speaking through Him, Jesus, and some called Him the Son of Man.
Now, every one admitted the power that Jesus bad, but there was a difference of opinion in regard to it. All men have a power, but to have a power superior to the natural man, has been a question ever since the world began. Upon this question the people split. To believe it is to believe in a power the natural man cannot explain. If Jesus had a power, we must admit a knowledge superior to it, that governs and directs it, and if we do admit it where does it come from? All will answer, from God. All will admit that there is another power that affects man for evil. There must then be a sort of bad knowledge, or false Christ that governs it. How are we to know the good from the bad? Only by the fruits or direction. If we must take an opinion we have no standard; for every one has a right to his own opinion, and by doing so we throw away Christ’s teaching when He says by their fruits men are to be judged. We judge them by their works. What are the works? I suppose Jesus knew what He meant, and He meant to give His disciples the true idea when He called them together and gave them power to heal all sorts of diseases, and cast out devils. Did He mean to give power without any knowledge how to apply it, or did He give the knowledge with the power? If He gave the knowledge so that it could be applied, are not the ones who apply it better acquainted with the power than those who are ignorant of the power and the knowledge?
I will try to illustrate what Jesus meant by these powers, when He was accused of curing by ignorance. You may have seen in the paper an account of a young lady being cured by the prayers of a Mormon preacher. I have no doubt that he raised her up through his prayers, and the belief in Mormonism would naturally be established in the young lady’s mind. This cure, as far as it goes, is to establish Mormonism. Now if the Mormons established all their belief and that is right, why do not all people who believe in prayer embrace Mormonism and all the Mormons preach?
When the disciples said to Jesus, We saw men casting out devils in Thy name and forbade them, He said, “Forbid them not, for they that are with us are not against us, and they that are not with us scattereth abroad.” Here Jesus showed the difference between His knowledge and theirs in using this power. The others cured, but the world was no wiser for their cures, so they scattered abroad. The cure was right, but it was done through ignorance.
This is the way with prayer. Prayer contains no knowledge and only leaves men in ignorance and superstition. Seeing this account in print, and knowing how it was done, I thought I would try the same experiment on a lady, myself, according to my way of curing disease. I have no creed or belief. What I know I can put into practice, and when I put it into practice I am conscious of it, and know what will be its effect. I sent to the lady (the subject of my experiment) who lived out of town, a letter, telling her I would try my power on her from the time I commenced the letter which was Sunday, and visit her at different times till the next Sabbath, and on the next Sabbath I would come between the hours of eleven and twelve, and make her rise from her bed, where she had been confined by sickness, unable to walk for nine months. At the time appointed I went and used my power to restore her to the use of her limbs and to health. On the Wednesday following my letter, her husband wrote me that on Monday night she was very restless, but was better the next day. On the Monday following that, I received a letter saying that at the time I appointed for her to rise from her bed, she arose from the bed, walked into the dining room, and returned, and laid down a short time. She then arose again, dined, and also took tea with the family, rested well that night, and continued to do well. Now I suppose all of this transaction would be accounted for by the religious community by the power of the imagination of the patient. Suppose you do give it that explanation. How was the lady cured by prayer? On the same principle, I suppose. If so, how was it with the centurion who came to Jesus, saying that he had a servant lying sick with the palsy, grievously tormented? Jesus said unto him, “I will come and heal him.” The centurion said, “Speak the word only and my servant shall be healed.” Then Jesus told him to go his way and the servant was healed in that self—same hour. Now who cured the servant? Jesus, or the centurion, or the servant’s own imagination? Settle this question among yourselves.
Another case: When Jesus came into Peter’s house, He saw the mother of Peter’s wife lying sick with a fever. He touched her and she arose and administered unto them. Now if you cannot tell how this was done, and yet admit it, you must admit a power that you cannot explain or understand, and if you cannot understand it, it is an unknown power. To attribute to any individual this power from which you hope to derive benefit is to worship an unknown God or principle. This principle which you ignorantly worship, this I declare unto you by explaining it.—March, 1860.
[This is the twelvth installment of a fifteen—part series originally written and published as Chapter XIV. CHRIST OR SCIENCE, 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 fifteen—part serial review of Chapter 14, CHRIST OR SCIENCE, of the 1921 publication, of The Quimby Manuscripts by Horatio W. Dresser.
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