October 19, 2014

SCIENCE, LIFE, DEATH

    Chapter XIX of The Quimby Manuscripts by Horatio W. Dresser

[Continued from last week.—editor.]

THOUGHTS [Concluded]

To know that you exist is a truth, but to prove that you always will exist is a science.

The matter which is seen is the condensation of the matter not seen, and the unseen matter is mind, and in that are all our beliefs, opinions, emotions, etc. When the mind is disturbed by some opinion, or unknown fear, it must take a form before it can affect the body. So when the mind is disturbed the disturbance is shown in the body.

The Christ or Truth can walk on the water of opinions and know that it is no part of itself.

I fitted out my barque some twenty years ago and started without chart or compass, trusting to the wisdom of my experience, determined to be guided by the inhabitants of the land where I journeyed, and make my way to the passage that led to the other world, or to a new world on this globe. . . .

Sometimes I was nearly exhausted and on the point of returning, when a light would spring up, or a solitary bird would sing its beautiful notes from the clear sky, while from this light came a mild breath of pure air that would revive my very soul. In this warmth it seemed as though I heard a voice say, “Come up hither.”

The earth is round . . . and man is ambitious to explain the outside and also the inside of it. So exploring parties are fitted out to discover hidden truths. But there is a different class of minds who believe there is another world called the spiritual or scientific world which is as much a world as the natural world and which contains the latter. So the people are all inside the spiritual world together. . . . The scientific contains strata of scientific wisdom whence all science springs.

When this came to light that all I had been doing was to burn up my error by progressing in wisdom, and as the light of science sprang up in my mind I could see men walking on their belief as I was walking on my science, I asked, How can I make the natural man understand this? The answer came, The natural man is not of the world of Science, but the child of Science is in the world of error striving to escape and this is disease.

Then came an illustration of all I saw: Man as we see him is a representation of the earth; his internal structure is the attraction for the natural man to explore, the surface of his body is where he looks to see how he is affected by outward sensations, his wisdom sits in the upper chamber, called his brain, and in the majesty of his knowledge he gives his opinion and all lesser lights bow their heads in subjection to his will. This kingdom being all over the world, it rules its subjects. So when the son of Science encounters it, a decree goes forth to put every one to death.

Science is light and the wisdom of this world is in darkness, hence it does not see the light. Therefore Wisdom governs the natural man, although to him it is unknown. It suggests to the natural man, and he being vain and dishonest assumes to be the author of his own wisdom. . . . Like all demagogues, error pretends to be kind to the poor, especially when its life depends on holding wisdom in slavery.

. . . So the error in the sick brings the patient to me. The Science which is confined in bondage knows the language of Wisdom and secretly tells me its misery, but the natural man or error knows it not. When I tell error how the sick feel, to him it is a mystery; for error is matter and has no feeling, while sympathy is the language of the sick. While I sit by the sick I feel their pain, which is the grief of their wisdom; this is outside of their opinions or body, and my wisdom being outside of my opinions, I, in my wisdom, see their belief, but their errors do not see me, therefore to them I am a mystery.

Suppose a patient sits by my side who has the idea of heart disease. If he believes it, to him it is a reality, his belief contains the substance or identity of a man with heart disease. From this substance goes an atmosphere, and in it is the person. His body is to his mind a sort of mirror which reflects the shadow of the idea: by the doctors this is called disease. I see the original idea and also the shadow, and to cure the disease I destroy the matter by explaining the error, and the shadow on the body disappears.

Language is used in two senses. The natural man uses it to express whatever can be demonstrated. This embraces what is called truth by the learned. But the feelings of the sick and wretched cannot be described by one who cannot feel them, and the sick are at the mercy of those who cannot understand their feelings, and who attempt to relieve them of something they have no sympathy with. Now the Bible is written to convey to such the cause of their trouble, and the New Testament applies more particularly to the sick. The language which Jesus used was not used to describe anything that could be seen, or understood by the wisest men of the day. For if what He wished to explain could be seen then language could have described it.

Sympathy is not matter but is what is troubled by matter. A patient has feelings which cannot be felt by another in his natural state, and which cannot be described by the natural man. But the latter without any knowledge of himself names a feeling and undertakes to account for it.

To understand how I cure is to see yourself outside of the natural man or your opinions, with all your senses and reason; then instead of the essence being in matter [you will see that] matter is in the essence. It is often said that God is in everything. This makes God less than the thing He is in. Now make God the essence with all the senses attached to it, then you have an eternal and everlasting Essence without matter or [visible] form, a point without magnitude but eternal. Call this eternal Wisdom the Father of all that is out of matter, see this Wisdom by its will speak the idea matter into existence, and every shape and form that ever was or will be, and everything that man calls life. All these things are in the knowledge of this Wisdom, not the Wisdom in the things that are spoken.

It is the same with man. His wisdom is the living man. To put his wisdom into his body or natural man is to make an opinion greater than a scientific truth. Disease is an opinion. To put man’s wisdom into it is to make the disease larger than the real man.

It is a common remark that after we shake off this mortal coil the spirit will be set free. This is to acknowledge that the body is larger than the spirit or wisdom. No wonder with such a belief men pray to be delivered from the body of sin and death.

Thanks to this wisdom I, my wisdom, can see myself outside this earthly belief and afloat in the ocean of space, where opinions are like stones and pebbles that men throw at each other, while to me they have no weight at all. All these are in me, that is, in my wisdom, and not wisdom in them. I stand in my wisdom to the sick who are in their opinions trying to get me out, and the harder they try the deeper they go into the mire. So Wisdom pleads their case, and if I get their case then opinion is destroyed and health resumes its sway. If you understand this you can cure.

All that is seen by the natural man is mind reduced to a state called matter.

Man’s happiness is in knowing that he is no part of what can be seen by the eye of opinion.

This world is the shadow of Wisdom’s amusements.

[This is the tenth installment of an twelve–part series originally written and published as Chapter XIX. SCIENCE, LIFE, DEATH, of The Quimby Manuscripts by Horatio W. Dresser. THOMAS Y. CROWELL COMPANY, 1921.—editor.]


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Editor’s Corner

Today we are continuing an twelve–part serial review of Chapter 19, SCIENCE, LIFE, DEATH, of the 1921 publication, of The Quimby Manuscripts by Horatio W. Dresser.

In Wisdom, Love, and Light,
Ron Hughes

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