{"1": {"fulltext": "", "height": "3420", "width": "2072", "jp2-path": "psychiasishealin00mann_0001.jp2"}, "2": {"fulltext": ".V\\n^^T^\\nV\\nj?^*.", "height": "3471", "width": "2020", "jp2-path": "psychiasishealin00mann_0002.jp2"}, "3": {"fulltext": "oK\\n.*^Ste t\\nv*^^*:/\\n^Aq^\\nn^", "height": "3479", "width": "1910", "jp2-path": "psychiasishealin00mann_0003.jp2"}, "4": {"fulltext": "", "height": "3274", "width": "1685", "jp2-path": "psychiasishealin00mann_0004.jp2"}, "5": {"fulltext": "", "height": "3274", "width": "1685", "jp2-path": "psychiasishealin00mann_0005.jp2"}, "6": {"fulltext": "", "height": "3298", "width": "1834", "jp2-path": "psychiasishealin00mann_0006.jp2"}, "7": {"fulltext": "PSYCHIASIS\\nHEALING THROUGH THE SOUL\\nBY\\nCharles H. Mann\\nA Minister of the New Church\\nAUTHOR OF\\nThe Christ of God Five Sermons on Marriage What\\nGod Hath Cleansed Interior Spiritual Living\\nActs iv., 30\\nBOSTON\\nMASSACHUSETTS NEW-CHURCH UNION\\n16 Arlington Street\\n1900\\n1", "height": "3480", "width": "1865", "jp2-path": "psychiasishealin00mann_0007.jp2"}, "8": {"fulltext": "TWO COP\u00c2\u00bblES RECEIVED,\\nUhr F^ of Co!sgrot%\\nUfmu Qf the\\n6!AHlO1900\\nWegUter of Gopyrlghtsjt\\nO 1/ kJ\\nCopyright, igoo\\nBY\\nCHARLES H. MANN\\nSeCOND COPY,", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0008.jp2"}, "9": {"fulltext": "Contents\\nPAGE\\nI. Introduction 5\\nII. Principles of Rational Thought 9\\nIII. The Facts to be Judged 21\\nIV. The Power of the Mind over\\nTHE Body 35\\nV. Healing by the Prayer of Faith 45\\nVI. Metaphysical Healing 57\\nVI I. Christian Science as to its Doc-\\ntrines 72\\nVIII. Christian Science as to its\\nRapid Growth 92\\nIX. The New-Church Doctrine of\\nMind Cure 103\\nX. Health through Righteous Liv-\\ning 113\\nXI. The Right Application of Men-\\ntal Healing .124\\nXII. The Supreme Application 144\\nXIII. Concluding Words .152", "height": "3472", "width": "2090", "jp2-path": "psychiasishealin00mann_0009.jp2"}, "10": {"fulltext": "", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0010.jp2"}, "11": {"fulltext": "PSYCHIASIS\\nI.\\nINTRODUCTION\\nSOME years since in the ordinary\\nperformance of my pastoral duties\\nI was moved by the state of popular\\nthought on the subject to deliver a\\nseries of three sermons on The Heal-\\ning of the Body Through the Soul.\\nThey were intended to indicate some of\\nthe general principles which should ob-\\ntain in the New-Churchman s considera-\\ntion of the broad subject of mental heal-\\ning, under whatever name or system\\nclassed. The discourses were found of\\nsuch use to those who heard them that\\nthey were published in The New-Church\\n5", "height": "3456", "width": "2003", "jp2-path": "psychiasishealin00mann_0011.jp2"}, "12": {"fulltext": "psiecbiasis\\nMessenger, and were subsequently repub-\\nlished in pamphlet form. This edition\\nsoon became exhausted, and a second\\nand revised pamphlet was issued. This\\nis now out of print. Some two thou-\\nsand copies have been sold and there is\\nstill a demand for them.\\nIn seeking to meet this demand, I am\\nmoved to rewrite rather than merely to\\nrepublish the former treatise, for two\\nreasons First, because my conception\\nof the theme has ripened since its first\\ntreatment experience, observation, and\\nstudy have taught many things which\\nwere not in my possession at the time\\nof the original sermons. And, secondly,\\nit is necessary to rewrite the whole es-\\nsay because of the growth of my con-\\nviction of the truth of the doctrine\\nthat there is a healing of the body\\nthrough the soul, and especially because\\nI have found that the doctrines of the\\nNew Church are more explicit in this\\ndirection than is generally supposed.\\nThere is an ever-increasing clearness\\n6", "height": "3391", "width": "1850", "jp2-path": "psychiasishealin00mann_0012.jp2"}, "13": {"fulltext": "ITntroDuction\\nof teaching to be found in the writings\\nof the New Church as we continue to\\nstudy them with our eyes open to see\\nwhat they have to say on this subject.\\nIn the little pamphlet just referred\\nto I said I believe in the healing of\\nthe body through the soul. I believe\\nin the descent of the divine life with\\nhealth-giving power, not only into the\\ncelestial and spiritual planes of man s\\nlife, but even onto the plane of his phys-\\nical existence. All this I can cordially\\nreaffirm, and to it add that I believe that\\nin the New Church we have doctrines\\nunder whose guidance we may practice\\nand experience all the healing of the\\nbody that can be procured from any\\nother system of teaching or practice.\\nWe have everything we need in the New\\nJerusalem. Nay, more than this, I be-\\nlieve that in the New Church we have\\nnot only as good, but better teachings\\nthan elsewhere, teachings that will lead\\nto a more interior, and therefore more\\nvaluable healing than can be found in", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0013.jp2"}, "14": {"fulltext": "any other system of doctrine. We know\\nnot the treasures that are in our posses-\\nsion.\\nTo this it should be added that the\\npresent treatment is intended to give a\\nvery cursory view of the various isms\\nand cults that have arisen from mental\\nor metaphysical healing, to pass such a\\njudgment upon their nature or quality\\nas the doctrines of the New Church\\nseem to warrant, and finally to bring\\nout in contrast our own teachings.\\nI shall make whatever use of the ma-\\nterial of the first pamphlet may seem\\nwise but the treatment now is essen-\\ntially new. The order is different\\nphases of the subject will be brought\\nin which were not alluded to in the first\\nessay, and, especially, it will be con-\\nsidered from an experience which at\\nthat time was not possessed. This re-\\nwritten treatise will be given to the\\npublic, first, as a series of papers in T/ie\\nNew-Church Messenger, and secondly, as\\na small book.\\n8", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0014.jp2"}, "15": {"fulltext": "n.\\nPRINCIPLES OF RATIONAL\\nTHOUGHT\\nIN beginning the treatment of the\\nsubject of healing the body through\\nthe soul, certain general principles of\\nrational thought should be clearly de-\\nfined and conscientiously observed, that\\nour thinking may be true and our con-\\nclusions well assured. Many have fall-\\nen into errors of a very serious nature\\nby their assuming without even stating\\nthem, some very broad and very bad ma-\\njor premises by which they are led into\\nconclusions the most illogical. Assu-\\nming erroneous general principles is\\nequivalent to begging the question. A\\nplain formulation of the underlying\\nlaws of rational thought, so far as those\\n9", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0015.jp2"}, "16": {"fulltext": "p012Cbiasl0\\nlaws apply to the judgment of the ques-\\ntions we are to discuss, is essential to\\nany correct thinking about them.\\nBy what principles shall we be gov-\\nerned in our reasoning\\nFirst I lay down this general law,\\nthat the doctrine we are seeking must\\nbe substantiated by proof additional to\\nthe external success in the practice of\\nhealing of those who advocate it. The\\nachievement of physical healing by one\\nwho works through mental instrumen-\\ntalities, demonstrates the presence of a\\npower adequate to the effect, but it does\\nnot prove that the special theory, or\\ndoctrine, which the practitioner pro-\\nclaims is true. If he would prove the\\ntruth of his theory from the success of\\nhis practice, he must show that their\\nrelationship is that of cause and effect,\\nand not of coincidence. A young\\nmother once told me that she gave her\\nchild Mrs. Winslow s Soothing Syrup\\nto make his teeth grow, and pointed\\nto his vigorous incisors as evidence of", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0016.jp2"}, "17": {"fulltext": "principles of IRational ^bougbt\\nthe wisdom of her course. Through\\nan erroneously assumed major premise,\\nmany a theory has been supported by\\na similar nonsequitur.\\nThe doctrine we hold concerning\\nthe healing of the body through mental\\nforces should be demonstrated like any\\nother doctrine of spiritual thought that\\nis, by such things as the teaching of\\nthe sacred Scriptures, the doctrines of\\nthe Church, the laws of spiritual living,\\nthe history of man s experience in spir-\\nitual affairs, and by all other considera-\\ntions which have weight in determining\\nwhat shall be accepted as true, and what\\nshall be rejected as false. The success\\nof the practitioner is one of the consid-\\nerations which fall into line with the\\nothers, and is not alone to prove the\\ndoctrine.\\nSome schools of psychotherapeutics\\nnot only lay down the laws of the re-\\nlation of mind and body which they ex-\\npect one to accept because of the fact\\nof their success, they venture into the", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0017.jp2"}, "18": {"fulltext": "1P5^cbta6l0\\nfields of theologic thought and teach\\nconcerning the nature of the Divine\\nBeing.\\nBut the faith they hold concerning\\nGod and immortality and spiritual life\\nand other matters of church instruction,\\nhas no more authority on account of\\nwhat is successful in their system of\\nhealing, than if they believed in the\\nmost materialistic form of medical prac-\\ntice. Their religious faith has on that\\naccount no more authority than the re-\\nligious faith of any successful physician.\\nNor is what is true in their doctrines\\nof the spiritual healing of the body\\ninvalidated by any vagaries in their\\nthought on theological subjects. Suc-\\ncessful mind-cure practitioners are very\\napt to be dogmatic in telling what is,\\nand what is not, in matters whose truth\\nor falsity is not involved in the success\\nof their method of practice.\\nThis is a very important distinction.\\nWe must always separate in our minds\\nthe question of fact from the question", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0018.jp2"}, "19": {"fulltext": "tvincipicB of TRatlonal C^bougbt\\nof doctrine in the study of these phe-\\nnomena.\\nSecondly All phenomena of this\\nkind must be regarded as non-miracu-\\nlous. The doctrine of the miracle, as\\nthat word has in former times been un-\\nderstood in the church, is repugnant\\nnot only to our present intelligence, but\\nto our spiritual thought and affection\\nas well. Whatever the powers may be\\nwhich accomplish the effects we are\\nconsidering in reference to our mental\\nstates, they cannot be essentially dif-\\nferent from the forces which do such\\nthings in the ordinary experiences of\\nlife. It is not uncommon for us to\\nspeak of the power of nature. He\\nwho is ill, if he be properly cared for\\nand his vital forces have sufficient\\nstrength, will naturally recover and\\nwe say. The power of nature did it.\\nThe man who breaks his arm need only\\nproperly care for it, and the power of\\nnature will in a marvelous way form a\\nnew bone at the point of fracture and\\n13", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0019.jp2"}, "20": {"fulltext": "knit the pieces together stronger than\\never.\\nWhat is this power of nature that\\nperforms thus in the common experi-\\nences of all of us a miracle as wonder-\\nful as any claimed by faith-cure If by\\npower of nature we mean some inani-\\nmate, inherent force of material parti-\\ncles, then the words, power of nature,\\nexpress a doctrine from the infernal\\nregions. For material particles are only\\nthe subjects of higher forces they are\\nthemselves but passive recipients and\\ninstruments. The power of nature in\\nhealing a broken arm is simply the\\npower of life, which in a marvelous way\\ndescends into the body and effects the\\ncure.\\nBut this is true of all the forces of\\nnature. The wonders of the vegetable\\nkingdom are simply exhibitions of the\\nforces of life in constructing out of the\\nmaterial of the earth their forms of use\\nand loveliness. The same is true of\\nthe myriad of things that are con-\\n14", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0020.jp2"}, "21": {"fulltext": "Hbrfncfplcs of IRatfonal tTbougbt\\nstantly taking place in our physical life.\\nThe growth of our bodies, their preser-\\nvation in life and in strength, and all\\nthe numberless operations that are in-\\ncessantly taking place within them, are\\nthe work of the forces of life. The\\npower of nature, so-called, is in re-\\nality nothing else than the power of\\ndivine life flowing into the realm of\\nnature. It is life from the spiritual\\nworld which clothes the earth with veg-\\netable beauty. It is life from the spri-\\ntual world that gives form and strength\\nto all animal creations, including the\\nbody of man. All healing, then, of the\\nkind we are considering, must be looked\\nupon as simply a method whereby the\\nfountains of life are more copiously\\nopened. Healing from some spiritual\\ncause, and healing by means of the or-\\ndinary processes of nature, must be in\\ntheir essence identical. Both are the\\neffects of the powers of life. Both are\\nfrom the Lord.\\nThe doctrine, then, which we are\\n15", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0021.jp2"}, "22": {"fulltext": "looking for is one which will show us\\nhow the vital forces of the soul may be\\nmade to flow more abundantly into the\\nrealm of nature for the accomplishment\\nof their divinely appointed mission.\\nThe healing of the body through the\\nsoul is simply the cure of disease by\\na greater opening into this fountain\\nlife, made through spiritual instrumen-\\ntalities, whereby there comes into the\\nbody a richer influx of spiritual forces,\\naccomplishing in brief time and in un-\\nusual efficiency effects which are gen-\\nerally produced by long and tedious\\nprocesses. According to the doctrines\\nof the New Church, all the phenomena\\nof life in the whole realm of nature,\\nincluding the healing of man s body,\\nare effects of the forces of life which\\nflow down from the Lord through the\\nheavens. To produce richer effects on\\nthis plane of life through the states of\\nthe soul, is simply to make a wider open-\\ning for the descent of this influx of life.\\nWe call it heaUng through the soul be-\\ni6", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0022.jp2"}, "23": {"fulltext": "principles of TRational ^bougbt\\ncause these outpourings from the foun-\\ntain of divine life are outwardly and\\nevidently procured through mental ef-\\nforts.\\nThis may be amply illustrated by\\nmany natural things in our modern\\nmethods of life. Not many years ago\\nthe traveler was forced to make his way,\\nif not on foot, at least slowly and tedi-\\nously by means of the strength of ani-\\nmals. But now by the use of steam or\\nelectricity he accomplishes the same\\neffects more perfectly, more luxuriously,\\nat less expense, and vastly more quickly\\nthan before. In using these agencies\\nwe draw more freely from nature s great\\nstorehouse of forces, and she does for\\nus in this way indefinitely more than\\nshe could do for us in the old way.\\nTo a doctrine demonstrating some\\nsuch opening by the soul of such forces\\nof life must we look for the orderly ex-\\nplanation of the phenomena before us.\\nThey are the effects of the richer open-\\ning of the soul to the reception of in-\\n17", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0023.jp2"}, "24": {"fulltext": "p6iecbia0ls\\nflux from the spiritual world, whereby\\nthe vital powers there, which are the\\nreal powers of nature, are enabled to\\nexpress themselves more freely on the\\nlower planes of life.\\nThis conception of the subject is\\nillustrated by a multitude of similar\\nfeatures of our modern life. We are\\ncontinually learning new methods of\\ndrawing from the exhaustless store-\\nhouse of natural forces the power we\\nneed to accomplish the objects of our\\nlives. May it not be that there are\\nalso spiritual ways hitherto unknown of\\nso reaching the storehouse of vital\\npowers, which is the divine love, as to\\ndraw from its exhaustless resources the\\nforces of life which shall heal our bodies,\\ngive us strength, and enable us to bear\\nthe burdens of life\\nFrom our New-Church point of view\\nwe must lay it down as a canon of in-\\nterpretation that whatever be the instru-\\nmentality that produces the effect, it\\nmust be universal and orderly, neither\\ni8", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0024.jp2"}, "25": {"fulltext": "prlndplc0 ot Kattonal ^bougbt\\nmagical nor mystical, simply a fuller\\nopening into the abundance of the di-\\nvine provisions for the blessing of man.\\nThirdly It must be remembered that\\nno theory a person may hold concerning\\na phenomenon is demonstrated because\\nwe do not have a counter theory to sug-\\ngest in its place. Persons sometimes\\nsay If this be not a true theory, then\\nhow can you explain the facts But it\\nis quite possible for facts to be inex-\\nplicable under any principle we are at\\npresent acquainted with, and yet the\\ntheory suggested be utterly false. We\\nare surrounded by inexpUcable mys-\\nteries, and the privilege of holding our\\njudgment in abeyance until a doctrine\\nshall be brought forward that commends\\nitself to our intelligence is not only log-\\nical, it is an essential position for one\\nto hold who would arrive at the truth.\\nThe acknowledgment that we do not\\nunderstand a thing by no means requires\\nthat we shall accept any special expla-\\nnation of another person. One should\\n19", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0025.jp2"}, "26": {"fulltext": "p612Cbfasf6\\nhold his mind open, but should not be\\nforced by the recognition of his own\\nlack of information into accepting that\\nwhich is not to his rational thought de-\\nmonstrated.\\nTo repeat, we hold to these three\\nprinciples in the consideration of our\\nsubject First, that the doctrine we are\\nseeking must be substantiated by proof\\nadditional to the external success in the\\npractice of healing of those who advo-\\ncate it secondly, all phenomena of this\\nkind must be regarded as non-miracu-\\nlous and, thirdly, that no^ theory is de-\\nmonstrated because we do not have a\\ncounter theory to suggest in its place.\\nao", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0026.jp2"}, "27": {"fulltext": "III.\\nTHE FACTS TO BE JUDGED\\nHAVING considered the laws of\\nthought in accordance with which\\nthe subject of healing through the soul\\nshould be discussed, we will bring be-\\nfore ourselves the facts to be judged.\\nThey may be logically divided into three\\nclasses. These are (i) instances which\\nare evidently and professedly the direct\\neffects of the states of the mind over\\nthe health of the body (2) those claim-\\ning to be from the influence of prayer,\\nor from the intervention of God and\\n(3) the phenomena known as Christian\\nScience, Mind Cure, Metaphysical Heal-\\ning, and similar manifestations of recent\\nhistory.\\nFirst, as to the health-giving power\\nof the mind over the body. It is es-", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0027.jp2"}, "28": {"fulltext": "sential to any true apprehension of the\\nsubject that the vast but little recog-\\nnized might of man s soul in determin-\\ning the states of the body should be\\nappreciatively brought before us. To\\nsome extent and in various ways the\\ninfluence of the mind upon the body\\nfor weal or for woe, has always been\\nrecognized. Throughout the ages it\\nhas been known that happiness is health-\\ngiving. The ancient proverb, Mens sana\\nin corpore sano, a healthy mind in a\\nhealthy body, by its association of mind\\nand body, recognizes the health-giving\\nor health-destroying tie that links these\\ntwo constituents of our nature.\\nIn trifling ways we all have experi-\\nences of this dominant power of the\\nmind over the body. I recall an in-\\nstance of a somewhat susceptible woman\\nwho was caused to vomit by a roguish\\nboy who pretended that he saw her\\ndevour a worm with her strawberries.\\nAnother woman was caused to faint,\\nsimply from listening to the story of a", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0028.jp2"}, "29": {"fulltext": "tTbe 3facts to be 5uC geb\\nsurgical operation. I have been told\\nby the captains of passenger steam-\\nships that whenever any serious danger\\narises at sea all the seasick passengers\\nforget their illness, and practically re-\\ncover. In these various instances, phys-\\nical illness or physical recovery is evi-\\ndently produced by purely mental states.\\nIn the most superficial affairs of our\\nlives, how readily the body responds\\nwith the most complicated physical ac-\\ntion to even the simplest mental states.\\nThe face may be flushed by a thought\\nthe body grows chilly from a slight\\nfright. The method of one s breathing\\nvaries with the states of his thought.\\nThe stomach is exceedingly sensitive\\nto the mental feelings of either disgust\\nor satisfaction. And it is a matter of\\nobservation with medical men that there\\nare certain physical derangements con-\\nnected with particular mental condi-\\ntions. I have seen in medical books\\nprescriptions for homesickness, grief,\\nand melancholy, because, as was ex-\\n23", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0029.jp2"}, "30": {"fulltext": "plained by the physician to whom I\\nspoke upon the subject, these mental\\nstates produce corresponding physical\\nconditions to which the medicines are\\naddressed.\\nIn these common experiences there\\nwill be found every degree in the variety\\nand the completeness of the healing\\neffect of the mental states. It is very\\ncommon that intense excitement will\\nmake one unconscious of what would\\nunder other circumstances produce the\\nseverest pain. When fighting, men\\noften receive severe injuries without\\nknowing it, and it is not uncommon\\nfor soldiers in battle to be seriously\\nwounded and not for a time discover\\nit. I recall the story of a man who was\\nretreating to his fortifications from hav-\\ning made a sally, when his foot was shot\\noff just before he reached the entrance\\nof the enclosure, and he stumped his\\nway to a place of safety without discov-\\nering his hurt until within the walls.\\nWe entertain children when they are\\n24", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0030.jp2"}, "31": {"fulltext": "Zbc jpacts to be 5ut)ge\\nsuffering to get them to forget their\\npain. A story of a priest is related in\\nwhich he was enabled to be unconscious\\nof the pain of a surgical operation by\\nabsorbing himself in the enraptured\\ncontemplation of his crucifix.\\nEven in those instances in which\\nmedicine seems to effect the cure, it\\nmay be the mind that does it. We\\nbelieve it was Dr. Hammond, of New\\nYork City, who related that he once\\nprocured for his devoted Roman Cath-\\nolic servant a small bottle of Lourdes\\nwater for the cure of some ailment.\\nHe first administered it to her under\\nthe name of aqua crotonis, which he\\ntold her he desired her to try first.\\nUnder that name, that is, under the\\ninfluence of her faith that it was not\\nLourdes water, it did her no good. The\\nDoctor then administered what was cro-\\nton water in fact, under the name of\\nLourdes water, and she was very much\\nbenefited. We recall also a certain\\nDr. Jennings, an old school practitioner,\\n25", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0031.jp2"}, "32": {"fulltext": "Ipsiscbiaeis\\nwho became convinced that medicines\\nwere a mistake, and administered gin-\\ngerbread pills to his patients, they sup-\\nposing them to be the usual remedies.\\nThe change was very beneficial to the\\npatients. It was evidently the faith\\nin these, not the thing, which accom-\\nplished the result. The power of one s\\nbelief as an instrument of physical cure\\nis illustrated also by people s faith in\\ncharms, amulets, or what not, many of\\nwhich have at times seemed to exert\\na good influence over those who believed\\nin them.\\nSecondly, we have the instances of\\nhealing of the body through the soul\\nassociated with one s religious state,\\nsuch as healing from the prayer of faith,\\nor the intervention of God. Through-\\nout all historic ages, the healing of the\\nbody through the soul has been mani-\\nfested in connection with one s religious\\nfaith and character. This is a most\\nimportant phase of the subject. We\\nmust not forget its prominence in the\\n26", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0032.jp2"}, "33": {"fulltext": "tibe 3fact0 to be 5uOge\\nlife of the Lord, in which healing\\nthrough the faith of those He served,\\nwas so constantly practised. How many-\\nwere His miracles of healing And\\nwhen John sent to Jesus to inquire\\nwhether He were the Christ, He ap-\\npealed to His acts of healing as the\\nthings which should decide the question.\\nGo your way and tell John the things\\nwhich ye do hear and see the blind\\nreceive their sight, and the lame walk,\\nthe lepers are cleansed, and the deaf\\nhear, and the dead are raised up.\\nPhysical strength and health from\\nspiritual faith were promised to the dis-\\nciples. And these signs shall follow\\nthem that believe in my name they\\nshall cast out devils they shall\\ntake up serpents, and if they drink any\\ndeadly thing, it shall in no wise hurt\\nthem, they shall lay hands on the sick,\\nand they shall recover. These prom-\\nises have been claimed in the history\\nof the Christian Church, and many be-\\nlievers have professed to have been\\n27", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0033.jp2"}, "34": {"fulltext": "healed of infirmities of various kinds\\nthrough faith in the promises of the\\nLord. I have been personally acquainted\\nwith some who made this profession.\\nThis claim has expressed itself in the\\nexistence of practitioners of this kind\\nof healing faith-cure doctors and\\neven institutions have been established\\nin which this spiritual means of cure\\nwas the most prominent of its modes\\nof treatment.\\nWhen associated with religion, heal-\\ning through the mind has been taken\\nas an evidence of the validity of one s\\nclaim to spiritual authority, and many\\ndenominations have laid hold of alleged\\nfacts of this kind as evidencing the\\ntruth of their doctrines. Among these\\nwe may mention the Shakers, who affirm\\nthat physical cures through spiritual\\nstates took place at the time of their\\nestablishment. It is taught in the doc-\\ntrinal publications of that community\\nthat the earlier receivers of their faith\\nwere in a miraculous way healed of their\\n28", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0034.jp2"}, "35": {"fulltext": "^be 3fact0 to be 5u geD\\ninfirmities, and this they use as an argu-\\nment to confirm their peculiar tenets.\\nThe Roman CathoHcs tell of instances\\nof the healing of the body through spir-\\nitual instrumentalities without number,\\nwhich they relate as evidence of the\\ntruth of their claim to be the true and\\nonly duly authorized church. Most\\nprominent among their stories of this\\nkind is that of the blessing of a foun-\\ntain, near Lourdes, in France, by the\\nVirgin Mary, as seen in a vision by a\\nmaiden of that place.\\nOnly this last June, the Chicago Rec-\\nord contains an account of similar\\nmiraculous healing at the shrine of Ste.\\nAnne de Beaupre, Canada. We have\\nmet with no stronger or better attested\\ncases of healing than is furnished in\\nthe accounts of this sacred fountain\\nand place for the bones of saints.\\nSpiritualists (or spiritists) make simi-\\nlar affirmations concerning what has\\nbeen done, and can be done, through\\nthe influence of spirits operating through\\n29", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0035.jp2"}, "36": {"fulltext": "proper mediums. When a young man\\nI once received treatment of this kind,\\nand with apparent benefit.\\nIn all these instances we have a\\nsecond class of facts which we should\\nhave in view before we can attain unto\\nany true analysis of the subject.\\nThirdly, we have the recent exhibi-\\ntions of this kind which seem to come\\nnot from the normal control of the body\\nby the mind, nor from God s answer to\\nthe prayer of faith, but from the mental\\ndenial of the power of illness, from the\\naffirmation of the inherently divine na-\\nture of the soul, and from the incor-\\nporation into one s mental structure\\nof many other conceptions and ideas.\\nThese are the most marked phenomena\\nof healing the body through mental,\\nor soul, influences phenomena which\\nhave shown themselves in decidedly\\nmodern times. They are found in va-\\nrious cults and sects, which proclaim\\ndoctrines of similar appearance under\\nthe various names of Christian Sci-\\n30", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0036.jp2"}, "37": {"fulltext": "^be jfacta to be 5uDgeD\\nence, Mind Cure, Metaphysical\\nHealing, and kindred names. Some\\nof these denominations, notably that of\\nChristian Science, not only would cure,\\nbut are prepared to supply their sub-\\njects with an entirely new philosophy\\nand a new theological system, with a\\nnew worship, a new priesthood, and a\\nnew interpretation of the Word.\\nThese new schools claim that disease\\nand illness of every kind are absolutely\\nunnecessary, and that perfect health\\ncan be realized through the faith which\\nthey prescribe. They point with assur-\\nance to many who, they claim, have\\nbeen reclaimed from all sickness, and\\nI once knew one of them to remark\\nthat they recruited their ranks from\\nthe graveyard. These schools of men-\\ntal healing, from their newness, their\\naggressiveness, and their prominence,\\nare the ones which most forcibly appeal\\nto the New-Churchman for considera-\\ntion and judgment.\\nIn the consideration of all these ex-\\n31", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0037.jp2"}, "38": {"fulltext": "amples of psychiasis, I separate entirely\\nthe question of fact, or at least the\\nquestion of appearances honestly taken\\nfor facts, from the question of doctrines,\\nor interpretation, or principle. Re-\\ngarded merely as the reports of honest-\\nintentioned witnesses, I am not inclined\\nto question the truth of the main claims\\nof these various manifestations of the\\npower of the mind over the body. Doubt-\\nless many cures have been effected\\nthrough mere mental influences, through\\njoy, through hope, through will power,\\nthrough a change of faith, and through\\nother mental states. Doubtless, too,\\nmany cures have been effected seem-\\ningly through prayer. And we are\\nprepared to grant a similar appearance\\nof validity to the claims of the recent\\nschools which make so prominent a fea-\\nture of the healing of the body through\\nthe soul.\\nBut all of these systems have their\\ndegrees of failure. Though the advo-\\ncates of some of these sects claim al-\\n32", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0038.jp2"}, "39": {"fulltext": "tbc 3fact5 to be 3-ut)ge\\nmost limitless power of this kind, that\\nclaim has not in any of them been in\\nmy judgment substantiated by the\\nfacts. It is true that in the instances\\nof their non-success, there is that great\\nunknown quantity, the faith of the in-\\ndividual, and that the enthusiasts of\\nany school can easily claim, when there\\nis failure, that the fault is not with the\\nsystem, but that the requisite degree\\nof faith is wanting.\\nBut in my experience, the evidence\\nof faith has, in certain instances of\\nfailure, been so tremendous, that the\\nplea that faith was wanting is much\\nmore difficult of acceptance than the\\nclaim that the system does not apply\\nto the case. I have known instances\\nof those whose faith in the recovering\\npower of prayer was so explicit that\\nthe evidence of an absolute faith in a\\ncoming restoration to health was as\\ngreat as could be given and then fol-\\nlowed disappointment, and a tragic\\ncollapse and death.\\n33", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0039.jp2"}, "40": {"fulltext": "In Christian Science I have witnessed\\nas many failures as seeming successes,\\nif not more and I have known a num-\\nber of unspeakably sad experiences in\\nthose who have trusted wholly and un-\\nquestioningly to what is promised.\\nVictims to this class of faith are well\\nknown, the character of some having\\nbeen so extreme as to provoke an ap-\\npeal to the law to determine whether\\none who so gives himself up should not\\nbe prevented from doing what was by\\nthe appellants regarded as a species of\\nsuicide. A very dear friend of mine I\\ncannot help regarding as a victim of\\nthis sort of infatuation, refusing all ra-\\ntional treatment until it was too late,\\nand death came to her relief. I am not\\nnow discussing the doctrine or the the-\\nory of Christian Science, but simply its\\nalleged facts. They are by no means\\nbeyond challenge.\\n34", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0040.jp2"}, "41": {"fulltext": "IV.\\nTHE POWER OF THE MIND\\nOVER THE BODY\\nWHAT shall we do with all the\\nfacts I have enumerated con-\\ncerning the healing of the body through\\nthe soul How shall we account for\\nthem In what way shall they be in-\\nterpreted What shall be the doctrine\\nfounded upon them What is the truth\\nthey are intended to bring to us What\\ndoes the New Church teach us about\\nsuch things, and by what means shall\\nwe take advantage of the health-giving\\nforces which they reveal\\nIn seeking replies to this flood of in-\\nterrogations which comes rushing upon\\nus, we must not forget the law of in-\\nterpretation already insisted upon, that\\nthe question of fact and the question\\n35", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0041.jp2"}, "42": {"fulltext": "of doctrine are entirely separate. We\\nmay accept the fact, and be ignorant of\\nthe principle which is involved in it\\nand we may believe a person s word as\\nto the thing that has taken place, with-\\nout being logically required to accept\\nthe doctrine he founds upon it.\\nIn general there have been founded\\non these phenomena three doctrines,\\nrepresenting three schools of thought.\\nThe first holds that all these things\\nare accounted for under the commonly\\naccepted principles concerning the in-\\nfluence of the mind over the body.\\nThis is the refuge of the skeptic when\\ncalled upon to accept any of the isms\\nand cults whose doctrines, it is claimed,\\nare confirmed by these psychophysical\\nhealings. And doubtless all will ac-\\ncord some position to this claim. The\\npractical question is where to draw the\\nline. To what extent, the honest in-\\nquirer asks, will the generally acknowl-\\nedged normal influence of the mind\\nover the body account for these things\\n36", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0042.jp2"}, "43": {"fulltext": "Zbc Ipowcr of tbe /BbinD over tbe JSoC)i5\\nIn my judgment, the power of the\\nmind to ward off diseases from the\\nbody, and to hold it in a state of health,\\na power always and everywhere in some\\ndegree recognized, is much greater than\\nhas heretofore been generally under-\\nstood, and that it is sufficient to account\\nfor the greater part of the phenomena\\nin question, without recourse to faith-\\ncure, mind-cure, or Christian Science\\ndoctrine. If with the little observation\\nwhich has been given to this phase of\\nthe relation of the soul and the body,\\nthe quick and delicate physical response\\nto man s slightest mental state has been\\nnoted, what may we not expect to dis-\\ncover from a more extended and intelli-\\ngent study of the subject and that,\\ntoo, without any reference to any new\\nsystem of doctrine or of worship If\\nmarked physical effects are produced\\nfrom trifling mental causes, how mighty,\\nhow interior, how effective may be the\\nphysical effects produced from more\\nsubtle and more powerful states of the\\n37", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0043.jp2"}, "44": {"fulltext": "soul If the insignificant experiences\\nof embarrassment, timidity, or fright,\\nshow themselves at once in physical ac-\\ntion, may we not reasonably conclude\\nthat the more profound emotions of\\nthe soul, its deep-seated convictions, its\\ncontrolling purposes, and its interior\\nmotives, must produce correspondingly\\nmore far-reaching effects\\nAnalyzing this power of mind over\\nbody, we find that it may be grouped\\nunder four heads (i) will-power (2)\\nthe power of conviction, or faith (3)\\nthe power which comes from concentra-\\ntion and (4) the influence of subjec-\\ntion, of putting one mind under the\\ncontrol of another.\\nI. Will-power is by far the most\\nconspicuous of the forms of mental\\ncontrol in the body. Its vast might in\\nman s physical organism is astounding.\\nOften has it enabled a person to rise\\nfrom a sick bed and by sheer strength\\nof volition to drive illness from his\\nmembers. This is the form of mind-\\n38", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0044.jp2"}, "45": {"fulltext": "Zbe power ot tbe /lRln ovct tbe :Bo^^\\nrule in the body most generally known,\\nand most extensively recognized.\\nBut will-power, with all its dramatic\\nexhibitions of itself, is by no means the\\nstrongest of man s metaphysical sources\\nof physical healing. It is too self-con-\\nscious, and thus too dependent upon its\\nself-strength. And especially it lacks\\nefficiency by acting in a faith in the\\ngreatness of the power of what it seeks\\nto vanquish. Will-power acknowledges\\nthe strength of its opponent, and seeks\\nto overthrow him. That acknowledg-\\nment gives the enemy a foothold in the\\nmind, and thereby is a source of weak-\\nness. Yet will-power is essential to\\nhealing through the soul, since it is\\nwill-power that enables a man of faith\\nto embody his belief in actual deeds.\\nThis is shown in some of the Lord s\\nacts of healing. Stretch forth thine\\nhand, He said to the man with a with-\\nered hand, and it was the man s will-\\npower that obeyed. But it was through\\nhis faith that he was healed. Will-\\n39", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0045.jp2"}, "46": {"fulltext": "lP012Cbfa6f0\\npower makes physically real the con-\\nvictions of man s soul. But its position\\nis subordinate as an actual source of\\npower. It is not the primal source of\\nthe healing. This is one of the special\\nlessons of recent developments.\\n2. The power which one s convic-\\ntions, or faith, exerts over the body is\\nalmost a revelation in modern mental-\\nhealing manifestations. Under this di-\\nvision I class fear, and its opposite, con-\\nfidence and also the whole attitude of\\na man toward his physical ills. It is\\nthrough these states of the soul s con-\\nvictions that the great health-producing\\npower of the mind over the body is ex-\\nerted. The Chairman of the Board of\\nHealth of New York City, once related\\nto me how in the efforts of the Board\\nto isolate contagious diseases, espe-\\ncially smallpox, their officers were often\\nobliged to enter the houses where\\nfriends had concealed the sick man,\\nand carry him out in their arms. To\\nmy question as to whether these officers\\n40", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0046.jp2"}, "47": {"fulltext": "Zbc power ot tbe ^inD over tbe JBoD^\\ndid not themselves sometimes catch the\\ndisease, he replied that he had never\\nknown an instance, though he did not\\nemploy immunes. How do you ac-\\ncount for it I inquired further. I\\ndo not know, he answered, unless it\\nbe from their absolute freedom from\\nfear. Here was a freedom from con-\\ntagion as ample as that which Christian\\nScience professes to give, but without\\nChristian Science doctrine.\\nUnder this division, which I have\\ncalled the power of conviction, comes\\nthe influence which anticipation exerts\\nfor good or for ill. The well-known\\nstory of the king s jester, who, in a trial\\nfor Ihe-majeste^ had been condemned\\nto be beheaded, illustrates this special\\nphase of the subject. The trial, the\\ncondemnation, and the sentence, were\\nall intended as a grand joke, though\\ntragic enough to its victim. At the\\nfinal scene a pail of water was dashed\\nover the condemned man s head in the\\nplace of the blow from the executioner s\\n41", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0047.jp2"}, "48": {"fulltext": "Ipsiscbfasis\\naxe. But when the spectators looked\\nfor a joyous denouement of their pleas-\\nantry, it was found that the man was\\ndead. Anticipation caused the cold\\nwater to kill him as effectually as\\nthough his head had been severed from\\nhis body.\\n3. The power of the mind over the\\nbody, by what I have called concentra-\\ntion, is something tremendous. By ab-\\nsorption in one idea one may become\\noblivious to all other things of life.\\nThe stories of soldiers from the excite-\\nment of battle unconscious of wounds,\\nand the account of a priest forgetting\\nthe pain of a surgical operation through\\nthe contemplation of his crucifix, al-\\nready related, are to the point. This\\nfeature of the mental control of bodily\\nstate is very prominent in mind-cure\\nsystems as we shall find later on. Its\\nspecial force is very livingly illustrated\\nby the insane who from absorption in\\none idea become incapable of recogniz-\\ning anything at variance with it.\\n42", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0048.jp2"}, "49": {"fulltext": "XLbc ipower ot the /iRlnD over tbc :\u00c2\u00a9oDi2\\n4. The effect upon the body of sub-\\nmitting to the will of another is exhib-\\nited in its most pronounced form in\\nhypnotism. Under the influence of\\nhypnotism the subject may be made en-\\ntirely unconscious of the pain of phys-\\nical derangements, and on the other\\nhand he may be made to feel, or to\\nthink he feels, pains which have no\\nbodily condition to account for them.\\nHypnotism, conscious or unconscious,\\nimposed at times by others, and at\\ntimes by one s self, is a frequent instru-\\nment of mental-heaHng operation.\\nWith these four methods in which\\nthe mind manifests its power in the\\nbody clearly before us, we can easily\\nunderstand why to many no new doc-\\ntrine need be taught in order to ac-\\ncount for all the phenomena of healing\\nthrough the soul. It is merely a ques-\\ntion of mental power, and so far as the\\npractices of mental healers look to\\nbringing the minds of their patients\\nthrough will-power, through conviction\\n43", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0049.jp2"}, "50": {"fulltext": "or faith, through concentration, through\\nsubjection, or through any two or more\\nof these, to throw off the ailment, all\\ntheir achievements are fully explained\\nby the simple doctrine of the well-\\nknown power of mind over body.\\nBut the question will arise as to\\nwhether all these modes of mental in-\\nfluence over the body are right, and\\nthus as to what, if any, are to be\\navoided. May we not sacrifice a men-\\ntal balance for seeming physical health\\nMay there not be practices which\\nthreaten one s moral integrity May\\nnot the question of a true spiritual life\\nbe involved in what one is called upon\\nto believe and to do These, the most\\nmomentous features of our subject, will\\ncome up later.\\n44", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0050.jp2"}, "51": {"fulltext": "V.\\nHEALING BY THE PRAYER OF\\nFAITH\\nTHE second general doctrine which\\ndeals with the healing of the\\nbody through the soul, associates it\\nwith religion, and is known under the\\nname of faith-cure that is, it accom-\\nplishes the cure through the prayer of\\nfaith. A very prominent and earnest\\nfaith-cure advocate defines their faith\\nas resting in the power of healing-\\nthrough the prayer of faith, Proba-\\nbly most of my readers know persons\\nwho hold these views. Doctrines of\\nthis kind have been advocated in the\\nNew-ChtLvch Messenger. What are the\\nteachings of the New Church on these\\npositions\\nFirst, it will strike the New-Church\\n45", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0051.jp2"}, "52": {"fulltext": "student as seeking to move God, the\\nunchangeable, to do for us what He\\nwould otherwise be unwilling to do.\\nThis is the objection so efficiently urged\\nagainst the natural conception of prayer,\\nnamely, that it is an assumption on the\\npart of man to guide the Almighty,\\nand seems to depend upon a personal\\nact on the part of the Lord in carrying\\nout the object which he who prays de-\\nsires to have accomplished, rather than\\na reception into his soul of the cur-\\nrents of infinite power which come\\npouring into the hearts of men for their\\nacceptance.\\nA still more serious objection to\\nevery form of faith-cure I have ever\\nmet with is that it appears to place\\nspiritual life more in the exceptional\\nexperiences of mankind than in the\\nnormal and ordinary acts of their lives.\\nIf there is one truth above all other\\ntruths important, it is that we make\\nspiritual life a something that is present\\nat every instant and in every affair, es-\\n46", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0052.jp2"}, "53": {"fulltext": "Mealing b^ tbe ipr^^er of jfaitb\\npecially in business and routine in-\\nterests. The acknowledgment of the\\nLord s presence and of his providence\\nshould belong as much to the things\\nwhich seem to come from one s pru-\\ndence, as to those things which come\\nfrom sources we do not know. As it\\nis as much the divine providence which\\nprotects us from evil when no evil ap-\\npears to be present, as it is when we\\nmeet with a narrow escape, so the di-\\nvine power is as much with us in giving\\nus blessings when we seem to procure\\nthese blessings by our own prudence,\\nas it is present with us when they come\\nunexpectedly and in coincidence with\\nour necessities, or even after a direct\\npetition for them. He who receives\\nwages for honest labor, receives them\\nas much from the Lord as he who in\\nthe strait of necessity is given by the\\nimpulse of some loving heart the re-\\nsources that he needs. The man who\\nrecovers through careful nursing, or di-\\neting, or medical treatment, is as truly\\n47", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0053.jp2"}, "54": {"fulltext": "healed by the Lord as is he who\\nthrough pleading prayer and the laying\\non of hands rises from his bed of sick-\\nness. I shudder at any doctrine of re-\\nligious faith which makes the Lord\\npresent in what is unusual, or peculiar,\\nor striking, rather than in what is or-\\ndinary and commonplace. Faith-cure\\ndoctrines often lead their followers to\\nlook to the exceptional as indicating\\nthe divine presence rather than to the\\nordinary and this is a great danger in\\ntheir teachings and practices.\\nA third objection to the faith-cure is\\nthat it not unfrequently leads to spir-\\nitual unhealthiness and infatuation. In\\nthe forms of its application, it is relig-\\nion at fever heat. As the assurance\\non the part of the afflicted sufferer that\\nhe will recover is a part of the faith\\nrequired, it has at times happened that\\nthe expectation was all that was at-\\ntained, and disheartenment and despair\\nwere brought to the sick who relapsed\\nafter the excitement had passed.\\n48", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0054.jp2"}, "55": {"fulltext": "BeaUns s tbe prai^er of 3faitb\\nTo my mind, also, it is an objection\\nto this system as it is nearly universally\\npracticed, that the cure is effected so\\ncommonly through the instrumentality\\nof some faith-cure practitioner. There\\nseem to be high-priests in the religion\\nof faith-cure, through whose instrumen-\\ntality the work is usually accomplished.\\nIf the Lord is present with his health-\\ngiving power, seeking admission into\\nevery heart, we ought to be able to re-\\nceive Him without the aid of a persua-\\nsive agent, whose flowing language and\\nmagnetic presence may induce the state\\nof piety and of faith which shall pro-\\nduce the result.\\nThe faith-cure system, then, meets\\nwith these several objections from the\\nNew-Church point of view That it\\nseeks its purpose through the prayers\\nof pietism rather than through the\\nchannels of spiritual character; that it\\nplaces spiritual life, or association with\\nGod, in what is exceptional that it is\\napt to lead to spiritual unhealthiness\\n49", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0055.jp2"}, "56": {"fulltext": "Ip0l5cbia0f0\\nand infatuation and, last, that it re-\\nquires high-priests as agents for its\\npractice.\\nIf it be said that the prayer for heal-\\ning is not intended to move God, but is\\nonly a mode for bringing him who prays\\ninto the right attitude, then we may\\nreply that in such case the faith-cure\\nsystem ceases to be a separate system,\\nbut is brought under the category of\\nmental healing. Prayer in such case\\nis only a mode for bringing the mind\\ninto the right state of confidence for\\nthe effective operation of spiritual\\nforces in the body, and this second\\ntheory of healing through the soul be-\\ncomes simply a section of the first. It\\nis, under such an interpretation of it, a\\nmode of mental healing, and as such I\\ncertainly have no objection to urge\\nagainst it.\\nBut what shall we say then of the\\nLord s acts of healing, and of his prom-\\nises to us, promises I have already al-\\nluded to Are they not intended to\\n50", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0056.jp2"}, "57": {"fulltext": "Mealing f)^ tbe ipra^^er ot Jfaitb\\nbe really believed and practiced This\\nis a momentous question, and it is\\nasked by earnest and honest souls, and\\nI would give it the most solemn con-\\nsideration.\\nAs I understand the teachings of di-\\nvine truth we are not to look upon the\\nmiraculous healing performed by the\\nLord, nor even that by his disciples, as\\nconstituting a just ground for a belief\\nin similar methods of healing to-day.\\nThere are two reasons why those facts\\ndo not warrant such a belief. The first\\nis because they were given as evidence\\nof the Lord s mission and of that of\\nhis disciples, a reason which does not\\napply at the present time. While they\\nare not exclusively to be regarded as\\nof this character, since the Lord did\\nnot wholly found his claims upon them,\\nyet to a certain extent at that time\\nthey were used as such evidence. The\\ndisciples made this use of them, and in\\nat least two instances the Lord ap-\\npealed to them. When the disciples of\\n51", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0057.jp2"}, "58": {"fulltext": "1P6^cbta6i0\\nJohn came to Him, asking whether or\\nnot He were the One who should come,\\nthe Lord did not reply directly, but in-\\nstead referred to his miraculous works.\\nOn another occasion the Lord said:\\nIf ye believe not my word, yet be-\\nlieve for the very works sake.\\nThis doctrine is clearly set forth in\\nthe following passages from Sweden-\\nborg s Divine Providence and Apoc-\\nalypse Explained\\nAs the Jews could not by the in-\\nternal principles of worship be led to\\nrepresent spiritual things, therefore\\nthey were led, yea, forced and com-\\npelled to such representation by mira-\\ncles. But after the Lord mani-\\nfested himself, and was received and\\nacknowledged in the churches as the\\neternal God, miracles ceased. (Divine\\nProvidence, 132.)\\nThe reason why the Lord healed\\nvarious persons according to their faith\\nwas because the first and primary prin-\\nciple of the church was that they should\\n52", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0058.jp2"}, "59": {"fulltext": "Bealfng b Q tbe ipra^^er of jfaftb\\nbelieve the Lord to be God Almighty,\\nfor without that faith no church could\\nhave been established. (Apocalypse\\nExplained, 815.)\\nBut is not God unchangeable, the\\nreasoner asks, the same yesterday, to-\\nday, and forever Why should there\\nbe such a thing as an age of mira-\\ncles The same God should do to-\\nday what He did eighteen centuries\\nago.\\nBut though God does not change,\\nman does and God appears differently\\nto each according to each one s state.\\nAnd this not only to the individual, but\\nto the race-man as well. In the Jewish\\nrepresentative of a church there were\\nwhat are called miracles which do\\nnot take place now, just as in infancy a\\nwise father does for his child what he\\ndoes not do for his adult son or daugh-\\nter.\\nAnd, secondly and this is the es-\\npecial reason why I do not regard the\\nfaith-healing which accompanied the\\n53", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0059.jp2"}, "60": {"fulltext": "P6i2cbfa0l6\\nLord s first coming as indicating a doc-\\ntrine in reference to the external health\\nof the men of the church the Lord s\\ndeeds were correspondential represen-\\ntations of his divine mission. The\\nLord came to the world to overcome\\nhell and remove spiritual evil to\\nmake it possible for a man to be spir-\\nitually saved. This, his actual mission,\\nis represented by his external life upon\\nthe earth. The curing of physical dis-\\neases in certain individual instances,\\nrepresents the infinite curing of corre-\\nsponding spiritual evils for all human-\\nity. This doctrine, that the Lord by\\nhis omnipotence saves us from our spir-\\nitual infirmities in accordance with our\\nfaith and life, and not that men in fu-\\nture ages could in like manner be\\nhealed, is the truth embodied in the\\nfact of the miraculous healing per-\\nformed by Him.\\nHence we read in the Apocalypse\\nExplained The third reason why\\nfaith in the Lord healed those who were\\n54", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0060.jp2"}, "61": {"fulltext": "KcaKna bs tbe pxdi^cx of Jpaltb\\ncured was that all the diseases which\\nthe Lord healed represented and thence\\nsignified spiritual diseases, to which\\nnatural diseases correspond, and spir-\\nitual diseases cannot be healed except\\nby the Lord, and, indeed, by looking\\nto His divine omnipotence, and by re-\\npentance of the life, wherefore also He\\nsometimes said. Thy sins be forgiven\\nthee; go, and sin no more. (815.)\\nBut having said all this to show that\\nwe are not now to have miraculous\\nhealing of the body in answer to\\nprayer, as in the days of the disciples,\\nI have not destroyed nor intended to\\ndestroy a real doctrine of faith-cure.\\nI have simply substituted another in\\nits place. We still have the doctrine\\nthat there may be a physical healing\\nthrough the prayer of faith. Only in\\nthis new doctrine we look upon the\\nprayer not as a means of moving God,\\nbut as an instrumentality for bringing\\nthe mind into an effective state of will-\\npower, conviction, concentration, and\\n55", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0061.jp2"}, "62": {"fulltext": "of receptivity to the divine influx for\\nthrowing off the disease. Faith-cure,\\nso-called, under this understanding of\\nit, becomes one of the modes of curing\\nthe body through mind power.\\nBut there is a doctrine concerning a\\ndivine healing of the body through the\\nsoul much more interior than anything\\nI have as yet spokon of a healing\\nwhich comes to the disciples of the\\nLord to-day in correspondence with\\ntheir spiritual life. This teaching tells\\nus that there will be and is now a ful-\\nfilment of these promises in another\\nand an infinitely better way than any\\nhealing of the body through the prayer\\nof faith that has ever been taught.\\nWhat this new and better doctrine is\\nwill come before us later.\\n56", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0062.jp2"}, "63": {"fulltext": "VI.\\nMETAPHYSICAL HEALING\\nTHE third school of doctrine con-\\ncerning the healing of the body\\nthrough the soul, is known under va-\\nrious names, as Christian Science, Men-\\ntal Healing, Mind Cure, Metaphysical\\nHealing, etc. All these systems are\\nfounded on the philosophical principle\\nthat spiritual things are the only reali-\\nties of existence, and that all material\\nthings, so called, are but the expression\\nof what is spiritual. Some schools\\nhold that there is no such thing as mat-\\nter, and others give to matter an exist-\\nence. God as the only reality is abso-\\nlute health there is no such thing as\\ndisease, the appearance of disease be-\\ning simply the outer expression of the\\nbelief of mortal mind. Sickness and\\n57", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0063.jp2"}, "64": {"fulltext": "suffering are thus made to be the crea-\\ntion of mental illusion, and possess no\\nreality in themselves. Man is essen-\\ntially a child of God (God s thought),\\nand thus is inmostly divine, and as such\\nincapable of illness.\\nTo be healed of sickness, therefore,\\none need only come into the right men-\\ntal state. The convictions of his mind\\nfrom whence comes the appearance of\\nhis illness, being changed or removed,\\nthe illness immediately disappears.\\nSickness has no more existence, accord-\\ning to this theory, than the picture\\nupon the screen before the stereopticon\\nhas a reality answering to its appear-\\nance. As it ceases to exist the moment\\nthe slide is changed, so sickness ceases\\nto exist the moment the mental state\\nof which it is the expression is removed.\\nIn order to understand the system prop-\\nerly, it should also be known that the\\nmental states of people impress each\\nother, that there is a community mental\\nstate, and that the apparent ailments of\\n58", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0064.jp2"}, "65": {"fulltext": "/IBctapb^alcal Mealing\\nthe flesh may be founded, not on the\\nmental state of the individual who is\\nthe sufferer, but upon the mental state\\nof the society of which he is a member.\\nInfants and children depend upon this\\ngeneral mental conviction, and all are\\nvery largely under its dominion.\\nMetaphysical healers have adopted\\nvarious methods for bringing about the\\ndesired mental states in the patients\\nwhom they purpose to cure. The first\\nand most natural course they pursue is\\nto lead the subject by any considerations\\nwhatever that will move him to an ac-\\nceptance of their doctrines concerning\\nthe nature of sickness and the proper\\nmethods for its removal. If the patient\\ncan be led into the conviction that his\\nsickness is due to a certain mental state,\\nand that it will disappear as that state\\nis laid aside, a great part of the work is\\naccomplished.\\nHaving brought their patient into a\\nright state of conviction, mental healers\\nnext seek to lead him into what I have\\n59", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0065.jp2"}, "66": {"fulltext": "IPs^cbiaefs\\ncalled concentration. The object of\\nconcentration is to so fill one with the\\ndesired conception that he will be led\\nto ignore everything inconsistent with\\nthe end to be attained. A very com-\\nmon way for bringing this about is by\\nthe repetition of sentences. Mr. Wood,\\nin his Ideal Suggestion, prints on\\nsome of his large octavo pages short\\nsentences, having but one sentence on\\nthe page, in as large type as the page\\nwill admit. This the patient places\\nbefore himself, absorbs himself in its\\ncontemplation, until he becomes, as it\\nwere, saturated with the idea. Thus,\\nfor instance, the sentence, I am well,\\nis printed in great black letters across\\nthe page. Upon this the man fixes his\\neyes intently, gazing upon it with un-\\nwavering steadiness, and reiterating the\\nwords in his thought until his very\\nmental fibre becomes so permeated with\\nit that every thought or feeling incon-\\nsistent with it is driven from him.\\nMental healers also practise the\\n60", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0066.jp2"}, "67": {"fulltext": "^etapbsslcal Mealing\\nfourth mode of leading the mind into\\na healing control of the body, which I\\nhave called the influence of subjec-\\ntion, or of the control of one mind\\nby another. I have known these prac-\\ntitioners to request their patients to\\nyield themselves wholly to them thus\\nrushing in where angels fear to tread\\nThe most common of their modes of\\npracticing this control is by what is\\ncalled the silent treatment. In this\\nthe practitioner, without any external\\nevident communication with the sub-\\nject, brings him vividly before his mind\\nand addresses him mental questions and\\naffirmations, seeking thus to bring con-\\nvictions to what they call the uncon-\\nscious mind. By this method, which\\navoids all resistance on the part of the\\npatient, they seek to impress the con-\\nviction upon him that there is no such\\nthing as sickness, and hence that he\\nhimself is not ill, and thus to lead him\\nout of the mental state which is the\\ncause of his apparent sickness.\\n6i", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0067.jp2"}, "68": {"fulltext": "Ip012cblasl0\\nHow ought we to think of this system\\nof healing? In what respect is it or-\\nderly and right In what respect is it\\ndisorderly and to be avoided\\nThe mind-cure advocates are right in\\nexalting the power of the soul over the\\nbody. They are right in affirming the\\nsubstantial reality of spiritual things,\\nand the relative unreality of natural\\nthings. It is a good thing, too, to ap-\\npeal to mental forces to effect the re-\\nmoval of natural diseases and they are\\nright in advocating a life of repose and\\nof trust to the powers of the mind to\\nremove their disabilities, and to bestow\\nupon them all necessary power for main-\\ntaining health. There is certainly a\\nfield of vast and not yet realized useful-\\nness in the possible treatment of bodily\\nill through the mind. There must be\\norderly and effective ways of doing this,\\nand so far as any one is acomplishing\\nthis, we must bid him God speed in his\\nwork.\\nBut my utterance of this God speed\\n62", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0068.jp2"}, "69": {"fulltext": "/iBetapb^slcal Healing\\nmust not be misunderstood. It does\\nnot mean an endorsement of the doc-\\ntrines of metaphysical healers, nor of\\ntheir practices. Their theories, like the\\ntheories of faith-cure practitioners, and\\nof all other would-be teachers, must be\\nsubjected to the usual tests of doctrinal\\nconfirmation before acceptance.\\nAgain, besides repudiating all author-\\nity in their doctrines, we feel bound to\\npoint out certain errors and certain dan-\\ngers which sometimes appear in mind-\\ncure practices. In the first place, mind-\\ncure advocates are very apt to deny the\\nreality of natural things, with a kind of\\nabsoluteness entirely unwarranted by the\\ndoctrine of the supreme reality of spir-\\nitual things. This last is true doctrine.\\nSwedenborg very distinctly declares\\nthat whatsoever in universal nature\\ndoes not have correspondence with the\\nspiritual world, has no existence, having\\nno cause from which it can exist, and\\nhence subsist (Arcana Coelestia, 571 1).\\nBut even so, though these appearances\\n63", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0069.jp2"}, "70": {"fulltext": "possess no reality whatever in them-\\nselves, they do possess a kind of reality\\nderived from the reality of their causes.\\nIf there be no such thing as sickness,\\nthere is at least such a thing as the\\nmental state which produces the appear-\\nances of sickness, and sickness therefore\\npossesses that mental state as a reality\\nwithin it. This is true of all appear-\\nances and idealists, from the disciples\\nof Berkeley down, have made a great\\nmistake in denying all reality to appear-\\nances, because they do not possess that\\nkind of reality which the natural man\\nattaches to them. And sickness, though\\nwe are prepared to admit that in itself\\nit has no power, and thus that it does\\nnot possess the kind of reality we at-\\ntach to it, must be considered as having\\nwithin it the reality of its spiritual\\ncause.\\nSecondly, mind-cure practitioners\\nmake a mistake in their absolute re-\\njection of natural curative agencies.\\nFor even though their doctrines be\\n64", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0070.jp2"}, "71": {"fulltext": "/iBetapbssical Bealfn^\\ncorrect concerning the forces of the\\nmind as the only proper instrumentality\\nof cure, natural means, because of the\\nfaith people have in them, are thus\\npractically among mental instrumental-\\nities, and have as valid a ground in ex-\\nperience for a faith in them as the\\nmind-cure system itself. Swedenborg,\\nin treating of the relation of spiritual\\nforces to disease, declares that though\\nthe causes of disease are in the spiri-\\ntual world, the Divine Providence con-\\ncurs with natural means of healing\\n(Arcana Coelestia, 5713). The fact is\\nthat our mind-cure friends are not quite\\nconsistent here, for the reiterated read-\\ning of a sentence which they practice\\nfor the purpose of inducing a certain\\nmental state, is as truly a taking of\\nmedicine as would be swallowing a pel-\\nlet for the same purpose.\\nIn the third place, we note the danger\\narising from the too intense concentra-\\ntion of the mind upon one limiting idea.\\nInsane asylums have many monoma-\\n65", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0071.jp2"}, "72": {"fulltext": "niacs who become thus diseased by con-\\nfining themselves to the field of thought\\nand life to be derived from one idea.\\nWhen one becomes thus possessed he\\nis mentally monstrous, just as the ab-\\nnormal enlargement of any individual\\norgan of the body makes one monstrous\\nphysically. And then the appearance\\nof cure which such concentration of\\nmental application accomplishes, is cer-\\ntainly magical that is, it is an appear-\\nance without a corresponding reality.\\nIt is like the effect of a local anesthetic,\\nwhich relieves the pain but does not\\nremove the disorder. I once held an\\ninterview with a physician who had had\\nthe care of a number of patients who\\nhad passed through the Christian Sci-\\nence experience. They had seemed for\\na time to have been cured, but the dis-\\nease, they discovered later, was still\\nwith them. It was working on in the\\nsystem without declaring itself by means\\nof the usual significant symptoms. The\\neffect of Christian Science on these\\n66", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0072.jp2"}, "73": {"fulltext": "/IBetapbi^sfcal Healing\\npatients, this physician informed me,\\nseemed to be merely to suppress symp-\\ntoms. The patients supposed that they\\nwere well because their pain was gone.\\nAnd this recalls the case of the friend\\nto whom I have already alluded, whom\\nI look upon as a victim to this infatua-\\ntion. The Christian Science healers\\nwere able to make her for a time un-\\nconscious of the pain, but they could\\nnot affect the derangement.\\nAnother thing which we have at\\ntimes found in the practice of this sys-\\ntem of mental cure is that persons who\\nappeared to be benefited by going to\\na metaphysical practitioner, and who\\nseemed to be well, needed to keep uf*.\\nthe constant practice of communicating\\nwith the healer. An absence for a\\nshort time would bring about the lassi-\\ntude and depression of the old ailment.\\nI have known those who for year after\\nyear were obliged to keep up this asso-\\nciation with a curer in order to main-\\ntain themselves in their cured condi-\\n67", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0073.jp2"}, "74": {"fulltext": "dition. In my judgment, this is hyp-\\nnotic an abnormal dependence upon\\nanother. If the system be orderly and\\nright, the patient should be able sooner\\nor later to walk alone to receive from\\nthe divine source of life the strength\\nwherewith he is held in health and\\nstrength.\\nAgain, I must speak a word as to the\\norderliness of what they call their si-\\nlent treatment. Assuming that it is\\npossible to approach the mind of an-\\nother by a method of thought directed\\ntowards him, and to get at his mind\\nabove his consciousness by certain\\nthought-questions and affirmations ad-\\ndressed to him, the question still re-\\nmains as to^ whether it be right thus to\\ninfluence him. It has seemed to me\\nthat only within a certain very limited\\nfield, if ever, and as a temporary expe-\\ndient in an emergency, it may be allow-\\nable, somewhat as it is allowable to\\ncarry a sick or a wounded man upon a\\nstretcher, which it would be intolerable\\n68", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0074.jp2"}, "75": {"fulltext": "^etapbsBlcal IHeaUng\\nto do as a constant practice for well\\nmen.\\nBut silent treatment as a constant\\nmethod for keeping each other well, is\\nof very questionable orderliness in this\\nrespect, that it secures an entrance to\\nthe control of man s mental states by a\\nsecret, I am almost prepared to say, a\\nclandestine method. It is a well-known\\nprinciple of regeneration that it can\\nonly be accomplished as man in the\\nconscious exercise of his faculties on\\nthe most external plane of his life ac-\\nknowledges the commandments and\\nobeys them. Man s external and con-\\nscious life is the instrument of his indi-\\nviduaHty and personality. Anything\\nwhich is accomplished in him above his\\nconsciousness and without some cooper-\\nation of his conscious effort, is not he.\\nHence the Lord declares that He\\nstands at the door and knocks. He\\nnever steals his way into the mind by\\nan inner door. Is it proper for one of\\nus to insinuate himself into a chamber\\n69", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0075.jp2"}, "76": {"fulltext": "of our neighbor s life into which the\\nLord would not intrude To formulate\\nthis question is to answer it.\\nNay, more is not the silent treat-\\nment open to the most serious abuses,\\nsince by that method the evil-disposed\\nman may learn to creep into the un-\\nconscious minds of his associates, and\\nthere argue with his unsuspecting vic-\\ntims in favor of false doctrines and evil\\npractices Is it not a two-edged sword\\nthat may cut in either direction, and\\nthat is as likely to cut the wrong way\\nas the right\\nI am happy to state in this connec-\\ntion that I have known a number of\\nmetaphysical practitioners who never\\ntreat a person by silent treatment\\nunless he invites it, and who seek by\\nevery means to lead a subject to treat\\nhimself, and thus to get as soon as pos-\\nsible away from the leading strings of\\nthe healer.\\nTo sum up our judgment of the mind-\\ncure, metaphysical healing, and all kin-\\n70", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0076.jp2"}, "77": {"fulltext": "^etapbi^sical Mealing\\ndred forms of the treatment of sick-\\nness, we may say that since there doubt-\\nless is a vast power of the mind over\\nthe body which we may make use of for\\nour welfare, we may surely take advan-\\ntage of this power under the teachings\\nof the New Church. The doctrines of\\nthese various healingisms are not to be\\ntrusted, and many of their practices are\\nmagical and dangerous. We may and\\nshould seek all orderly benefits which\\ncan be secured by the rule of the mind\\nin the body, without resorting to the\\nvisionary doctrines, nor to the subtle\\npractices of any of the schools of men-\\ntal healing.\\n71", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0077.jp2"}, "78": {"fulltext": "VII.\\nCHRISTIAN SCIENCE AS TO\\nITS DOCTRINES\\nCHRISTIAN SCIENCE is more\\nprominent than any other form\\nof mental heahng. It even sets out to\\nbe a church, professing to bring to man\\na new theology, a new philosophy, and\\na new priesthood. Its more enthusias-\\ntic disciples look upon it as constituting\\na Second Coming of Christ. Beginning\\nwith a Mother Church in Boston, it\\nis extending its organized societies all\\nover this country, and I understand\\nover other countries as well. It is erect-\\ning costly houses of worship. It is\\ngathering great numbers into its fold.\\nSome of our New-Church people have\\nbeen attracted by it, and I am moved\\nto give to it especial consideration.\\n72", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0078.jp2"}, "79": {"fulltext": "Cbrf0tlan Science as to Ifts 2)octrlne0\\nRegarded as an external movement,\\nthe special features of the Christian\\nScience branch of mental healing are\\n(i) That a woman, possessing a striking\\nand unique personality, stands at its\\nhead, and claims to be the original dis-\\ncoverer of Christian Science, and its\\nonly divinely authorized expounder (2)\\nthat the book she has written is held\\nas the only authoritative text book of\\ndoctrine for the new system and (3)\\nthat the organized body whose head she\\nis, is the only genuine and truly legit-\\nimate body of believers in the new\\nchurch of Christ.\\nIf now we read this divinely author-\\nized book, and seek to learn from it what\\nconstitutes its claim for supremacy, we\\nare astonished at three unexpected fea-\\ntures. The first is, that it is strangely\\nlacking in rationality in substance,\\nmode, and form. Logical sequence and\\norder we look for in vain. It gives no\\nsatisfactory response to an intelligent\\nand honest intellectual inquiry.\\nf3", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0079.jp2"}, "80": {"fulltext": "lP012Cb(a0f0\\nThe second feature is the immanence\\nof the author s personaUty. When I\\nfirst read Science and Health I was\\nmore impressed by Mrs. Eddy s insist-\\nence upon her claim to be the first and\\nonly discoverer of the principle of Chris-\\ntian Science, than I was at any efforts\\nshe made to explain or illustrate that\\nprinciple.\\nThe third feature that will impress\\nthe wondering reader is the claim to\\ndominion which is vested in Mrs. Eddy.\\nThis claim is more evident in the growth\\nof the organized system than in the\\nbook. We find that this new religion,\\nthis professed Second Coming of Christ,\\nthis so-claimed advance upon all that\\nhas ever been in the world before, is a\\nradical hierarchy. This dominion seems\\nto be especially exercised in suppressing\\nintellectual freedom among the disciples\\nof the new faith. Those who conduct\\nservices in their worship are not allowed\\nto deliver themselves of original preach-\\ning, or set forth a rational exposition of\\n74", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0080.jp2"}, "81": {"fulltext": "Cbristian Science as to Ute Doctrines\\ntheir tenets. The services consist of\\nreading from the Scriptures, and from\\nScience and Health, with some sing-\\ning. In this respect this so-called\\nChurch of Christ Scientist is like\\nthe most external and the least spiritual\\nof the Christian denominations, the\\nChurch of Rome. It is the dominion\\nof a female Pope, without the reason\\nfor such rule as the successor of Peter\\ncan urge.\\nIf we advance to a deeper examina-\\ntion of Christian Science, and inquire\\ninto its philosophy and theology, we\\nshall find some striking peculiarities. I\\nwill pass by its extreme idealism, which\\nit holds in common with all schools of\\nmental healing, differing only in possi-\\nbly being more radical than others, on\\nwhich I have already commented, and\\ncall attention to its teachings concern-\\ning God and concerning the Word. The\\nidea which any religion presents of God\\nis its qualifying and characteristic fea-\\nture. A correct idea of God, says\\n75", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0081.jp2"}, "82": {"fulltext": "P012cb(a6i0\\nSwedenborg, is in the church like the\\nsanctuary and altar in a temple, and like\\na crown upon the head and a sceptre\\nin the hand of a king on his throne,\\nChristian Science presents a conception\\nof God, and here we should make our\\nmost earnest examination if we would\\nget at exactly and truly what it is, and\\nhence learn how we should think of it.\\nWe find in the Christian Science idea\\nof God two conceptions, both utterly\\nrepellent to our New-Church teachings.\\nThe first is its pantheism. God is\\nMind and Mind is all. There is noth-\\ning in the universe excepting God. Thus\\nChristian Science comes to us as an\\nuncompromising monism. All the teach-\\ners of this modern movement delight\\nin calling themselves monists. Not\\nthat monism in itself is necessarily a\\nfalsity, nor that all forms of dualism\\nare true. There are great varieties in\\nmonism, and in dualism. In their radi-\\ncal forms each is equally preposterous.\\nIn radical dualism we are taught that\\n76", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0082.jp2"}, "83": {"fulltext": "Cbdatian Science as to 1Ft0 S)octrine0\\nthere are two opposing original and self-\\nexistent forces thus two Gods, a good\\nGod and a bad one. It had its origin\\nin Persian mythology, and crept into\\nthe Christian Church in the form of a\\nbelief in a supreme devil. Its influence\\nis also shown in the prominence and\\npower of hell as they have been repre-\\nsented in the church of the past. In\\nthe earlier forms of Christian theology\\nChrist himself was taught to be a sac-\\nrifice to the devil. I need not dwell\\nupon this dualistic conception. It is\\ninconceivable, and from the New Church\\nis absolutely rejected.\\nOn the other hand, radical monism,\\npushed to its extreme, is uncompromi-\\nsing pantheism, and if logically carried\\nout to its bitter end (and its end is\\nspiritually bitter), it teaches that every-\\nthing is God, and makes reabsorption\\ninto deity man s final destiny.\\nNow the Christian Science idea of\\nGod meets with the two unanswerable\\nobjections which set themselves against\\n11", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0083.jp2"}, "84": {"fulltext": "P6^cbia0i6\\nall radical monism the first is raised\\nby man s intelligence, and the second\\narises from the needs of man s love.\\nThe intellectual objection to monism\\nis founded in the very structure of the\\nmind, for some form and degree of dual-\\nism is a necessity of thought. We can-\\nnot form an idea without it. There\\ncannot be a conception of an up, with-\\nout a correlative conception of a down.\\nWe cannot think of an ego without\\nsome sort of a thought of a non-ego.\\nGod cannot be an object of any mental\\ncontemplation whatever, unless there be\\nan idea of a non-God with which to\\ncompare and contrast it. Christian Sci-\\nentists themselves while using the most\\nextreme expressions of monistic affir-\\nmations, talk of mortal mind and of\\nthe errors which spring from it, and\\nthus show by their language the neces-\\nsary presence of dualistic conceptions in\\ntheir thinking. If monism were true\\nin the extreme form in which it is taught\\nin Christian Science doctrines, there\\n7S", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0084.jp2"}, "85": {"fulltext": "Cbrtstian Science as to ITts Doctdnee\\ncould be no mortal mind and no\\nerror. In fact, Mrs, Eddy, in her\\nlittle book on Unity of God, does\\nsay that strictly speaking there is no\\nmortal mind. If there were no dualism\\nin some form, degree, or appearance,\\nthere could be no idea of dualism, much\\nless could there be any language ex-\\npressing it.\\nAnother intellectual difficulty with\\nthe Christian Science idea of God, is\\nthe impossibility under it of accounting\\nfor creation, and its disorders, suffer-\\nings, and sin or for the appearance\\nof these last if they be not real. If\\nthere be no such thing as disease and\\nwrong, then why should they seem to\\nbe If they are the hallucinations of\\nmortal mind, whence then came mortal\\nmind and how came what are mere\\nhallucinations into positions of such\\nprominence, and force, and life. And\\nif strictly speaking there is no mortal\\nmind, how does it happen that this\\nthing which strictly speaking is not,\\n79", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0085.jp2"}, "86": {"fulltext": "lP0)3Cbla5fs\\nappears to be so much in evidence?\\nAnd what is creation, and what is the\\nend, purpose, and idea of the whole ap-\\npearance of life and experience of mor-\\ntal mind\\nAll these most logical questions,\\nquestions that can be rationally an-\\nswered under a doctrine of dualism\\nwhich makes them a factor in the oper-\\nation of the divine love and wisdom,\\nare impossible of satisfactory solution\\nunder the Christian Science idea of\\nGod.\\nA still more serious objection to the\\nChristian Science monistic conception\\nof God, is that under it we can find no\\nsatisfactory destiny for man. I know\\nthat the Christian Scientist feels strong\\nat this point, and will be surprised at\\nsuch an objection. Does not Christian\\nScience teach that man is a veritable\\npart of God he asks. And what can\\nyou desire better than that Have you\\na higher ambition than to be divine\\nBut however satisfactory this may be\\n80", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0086.jp2"}, "87": {"fulltext": "Cbrl6tlan Science ae to ITts Boctrines\\nto the natural-minded man, to the spir-\\nitual-minded man right here is the most\\nfatal defect of the whole system. The\\nvery essence of divine love, that which\\nimpelled God to create, and that which\\nthence constitutes the very substance\\nof all genuinely heavenly love in what-\\never degree or form manifested, is that\\nit should love some one out of self. To\\nfind one s self inherently sufficient unto\\nhimself, is to the spiritual man death.\\nTo love others, and thus to have the\\nends and purposes of one s life in the\\nneighbor, is the warp and woof of every\\nlove that is heavenly. It is the very\\nend of creation. All true spiritual\\nblessedness consists in a union in love\\nwith others. The differences in the\\nnature of those who are the constituent\\nparts of such a union are the very\\nground of the blessedness.\\nThis is illustrated in all forms of\\nneighborly charity, and is in its height\\nshown in the ultimate form of human\\npersonality which is dualistic, male and\\n8i", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0087.jp2"}, "88": {"fulltext": "Ip6i5cbfa0i0\\nfemale and whose very summit of\\nblessedness is provided for in the heav-\\nenly union of these differing parts\\nthat is, in marriage.\\nIn his relation to God, therefore, man\\nrealizes the blessedness of his own life,\\nnot by finding himself to be in his own\\nself-sufficiency God (God forbid but by\\nconjunction with Him and God at the\\nsame time realizes the end of his love\\nby union with man. It is because God\\nand man are opposite to each other in\\ntheir attributes, and not because man\\nis inmostly divine, that their conjunc-\\ntion is of such surpassing sweetness.\\nThat man was made in the image\\nand after the likeness of God, means\\nthat to man was given by creation the\\ncapacity of receiving and responding\\nto the love and the wisdom of God, and\\nnot that he should possess these things\\ninherently in himself. Man in his like-\\nness to God may be compared to the\\nglove which is made in the image\\nand after the likeness of the hand,\\n83", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0088.jp2"}, "89": {"fulltext": "Cbrigtfan Science as to ITte Doctrfnea\\nbut which accomplishes the purpose of\\nits manufacture not by possessing in\\nitself inherently the attributes of the\\nhand, but by possessing the capacity of\\nbeing conjoined to the hand, and in such\\nconjunction, and by virtue of it, receiv-\\ning of the hand s warmth and life.\\nEvery fact of human experience,\\nstruggle, and achievement confirms this\\ndoctrine, and however delicious to self-\\nlove the thought of self-divinity may\\nbe, no one who has once tasted the\\ndepths of peace, joy, and innocence\\nwhich flow into the soul from conjunc-\\ntion with the Lord, will see in the Chris-\\ntian Science monistic doctrine anything\\nother than a device of the natural man\\nselfish, superficial, and unsatisfac-\\ntory a fruit which is bound to turn\\nto ashes.\\nThe second feature of the Christian\\nScience idea of God is that He is to be\\nthought of as Principle, not Person.\\nThere is an assumption of vast superi-\\nority on the part of those who use in-\\n83", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0089.jp2"}, "90": {"fulltext": "definite terms in describing God, over\\nthose who think of Him as Man, and\\nespecially over those who address Him\\nin terms of personal love. To call Him\\nPrinciple, and similar vague terms,\\nand to renounce the very idea of think-\\ning of Him as a person, neither elevates\\nnor enlarges the real idea one has of\\nGod. It gives indefiniteness, not great-\\nness, and substitutes the primary and\\ndisorganized conditions of matter as rep-\\nresenting God in the place of the most\\nhighly-organized forms of life. Obscu-\\nrity has often been mistaken for depth\\nin literature, and vagueness has with\\nequal frequency been mistaken for gran-\\ndeur in thought. However broad the\\nidea which the word Principle may\\nexpress, the conception which any one\\ngets from the meaning of the word is\\nnecessarily as narrow as he and how-\\never limited the signification of the\\nword person may seem, its meaning\\ncan be as grand under any individual s\\ninterpretation of it as his capacity is\\n84", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0090.jp2"}, "91": {"fulltext": "Cbrfstfan Science as to fTts Doctrines\\ngrand. One s conception of God is\\nlimited by his capacity, and no indefi-\\nniteness in the meaning of a word can\\nremove that limitation. One s concep-\\ntion of God may be made by any one\\nas grand as is his capacity, and no lim-\\niting word need make it smaller. Here\\nis a most momentous, but often forgot-\\nten or unrecognized principle.\\nThe question as to the form in which\\nwe should image God before us, whether\\nas a Person or as Principle, is not de-\\ntermined by the question as to what\\nHe is in himself, for the form He is in\\nhimself is necessarily beyond all hu-\\nman conception but it is determined\\nby the question as to what form will\\ngive us the best idea we are capable of\\nreceiving. Every conception possible\\nto us is necessarily infinitely below the\\nreality, which transcends man s furthest\\nimagination. What God is in himself,\\nno one can know. This transcendent\\nattribute of God is called in the lan-\\nguage of the doctrine of the Trinity,\\n85", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0091.jp2"}, "92": {"fulltext": "lpBl2cbfa6f6\\nthe Father. The question as to the\\nform in which we should picture God\\nis determined by the question as to what\\nwill convey to us the best thought we\\ncan receive what is the truest idea\\nwe can get hold of This is called the\\nSon this is the form in which we\\nshould think of God.\\nNow God should be thought of as a\\nPerson not because such personality as\\nwe can think of in any way equals Him,\\nbut because that is the form in which\\nwe can attain unto the highest and tru-\\nest conception of Him we are capable\\nof receiving. The limitations of the\\npersonality in which we image Him, are\\nours not his. But in addition to this,\\nin addition to the question of the high-\\nest conception we can acquire of Him,\\nin person only can we conceive of actual\\nlove and God is love in its most ac-\\ntual sense. When Mrs. Eddy reasoned\\nthat because God is love, therefore He\\nis not in Person, she was reasoning back-\\nwards. We should say, God is love and\\n86", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0092.jp2"}, "93": {"fulltext": "Cbrfstian Science as to ITts Doctrines\\ntherefore we should think of Him in\\nPerson. Love out of person, is unthink-\\nable and those who imagine that they\\nthink of such love, if intelligently and\\nhonestly they analyze their idea, will\\nfind that they are not thinking of love,\\nbut of ether, or atmosphere, or the\\nsubtle force of atoms.\\nBut what has Christian Science to\\ngive us in the place of Person It\\ngives us vagueness, emptiness, nothing-\\nness. God by these terms is associated\\nwith an atmosphere, or with ether, or\\nwith vibrations of heat and light, and\\nthus with mechanical and inanimate\\nthings, instead of being associated with\\nlove and wisdom, and thus with the\\nthings of the mind which are the higher\\nforms in which creation is revealed to\\nus. To quote from my little work on\\nThe Christ of God\\nAs we look out into the world we\\nfind creation exhibited in grades. Low-\\nest is the mineral, above that is the\\nvegetable, then the animal, and high\\n87", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0093.jp2"}, "94": {"fulltext": "Ip012cbia0f6\\nabove the animal is man. God is infi-\\nnitely above all. Where should we look\\nlogically for an adequate expression of\\nHim other than in the highest of Hi^\\ncreations, in man God cannot be\\nmost efficiently expressed in minerals,\\nhowever great be their masses, since\\nminerals are the very lowest things of\\nnature nor in the vegetable, which is\\nthe very humblest expression of an ap-\\npearance of life nor yet in the mere\\nanimal, which possesses no moral life,\\nand is inferior to man. If God would\\nreveal Himself to us as a Being above\\nus, He must construct the form in which\\nHe would make Himself known out of\\nthe very highest and the best of the\\nthings that He has made, and the very\\nheight of all that He has made, which\\nhas come within the field of our vision,\\nis character. This is the surpassing\\npearl compared with which all other\\nthings sink into insignificance. Moun-\\ntains and oceans, the forests and all the\\nglories of vegetation, and all other works\\n88", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0094.jp2"}, "95": {"fulltext": "Cbrf0tfan Science as to ITts Boctdnes\\nof nature, are relatively as nothing when\\ncompared with the glory and the honor\\nwhich pertain to heavenly character, the\\ninestimable possible possession of a man.\\nIf God would with the greatest effi-\\nciency present Himself before our eyes,\\nin the terms of human character He\\nhas the supreme language for His pur-\\npose.\\nTo think of God as embodied in a\\nglorified Personality rather than as Prin-\\nciple, is to see Him in the highest things\\nHe has made rather than in the lowest\\nit is looking to something above our-\\nselves to image Him to us, rather than\\nto something beneath us.\\nChristian Science, in addition to giv-\\ning us a new idea of God, professes to\\ngive us an authoritative interpretation\\nof the Scripture. It furnishes what it\\ncalls a key. But I can hardly find\\nlanguage to describe the utter emptiness\\nand meaninglessness of the Christian-\\nScience interpretation of Scripture, if\\nindeed it is sufficient in amount, definite\\n8q", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0095.jp2"}, "96": {"fulltext": "pBi^cbiasfe\\nenough in character, and rationally ad-\\nequate to deserve even the name of an\\ninterpretation. The whole key\\noccupies three short chapters in Sci-\\nence and Health, the Christian-Science\\nauthoritative text book. The first is\\nentitled Genesis, but it gives an exe-\\ngesis of only four chapters of that book.\\nThe second is entitled The Apoca-\\nlypse, and after referring to a passage\\nof the tenth chapter of the Book of\\nRevelation, gives an exegesis of chapter\\ntwelve, and of a few verses of chapter\\ntwenty-one. The third chapter of this\\nkey is a glossary, containing, to use\\nthe author s own words, a metaphys-\\nical interpretation of Bible terms, giving\\ntheir spiritual sense, which is also their\\noriginal meaning. We find in this\\nglossary only about one hundred and\\nthirty words defined. They are largely\\nproper names. I have never been able\\nto discover any law or principle by which\\nthe meanings are determined, and none\\nappears to be claimed. Mrs. Eddy de-\\ngo", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0096.jp2"}, "97": {"fulltext": "CbdsUan Science as to f ts Doctrines\\nclares that there is a spiritual sense to\\nthe Word and she not unfrequently uses\\nlanguage symbolically, but I have never\\nfound a reference to correspondence as\\na philosophical principle or even as a\\nfact in the representation of spiritual\\nthings. Could anything from a New-\\nChurch point of view be more meagre\\nand unsatisfactory\\n91", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0097.jp2"}, "98": {"fulltext": "viii:\\nCHRISTIAN SCIENCE AS TO\\nITS RAPID GROWTH\\nBUT if Christian Science is so un-\\nsatisfactory, if it is so wholly il-\\nlogical, irrational, fetishistic, and des-\\npotic, how can we account for its\\nrapid growth Do not these objections\\nprove too much Are they not contra-\\ndicted by the mere fact of the spread of\\nthis new denomination\\nOn the contrary, these features, while\\nchallenging our wonder, furnish a clue\\nto the interpretation of this phenomenal\\nextension of Christian Science. They\\nshow that Christian Science possesses\\nthree sources of enormous power with\\nthe natural man, and whatever pos-\\nsesses power with that man, develops\\nvigorously on earth. Its first source of\\n92", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0098.jp2"}, "99": {"fulltext": "IRapfO (3rowtb of Cbtfatfan Science\\npower is in the extreme naturalism of\\nits doctrines. Above all things the nat-\\nural man abhors regeneration and re-\\ndemption. Every instinct of our self-\\nlove for the sake of its own preserva-\\ntion would lead us to renounce the\\nScriptural and spiritual doctrine that we\\nmust be born again. How easy, how\\nsatisfactory, and thence how acceptable\\nto the self-love man, to be told that he\\nis already in himself pure and heavenly\\nthat he need but think himself into di-\\nvinity. All this is on the plane of the\\nnatural conceptions, for there is in the\\nChristian Science philosophy, no doc-\\ntrine of discrete, or laminated, degrees\\nto save one from the indiscriminate\\nmingling of celestial and terrestrial\\nthings. Under these naturalistic teach-\\nings man becomes like Pharaoh s baker.\\nWhile like all men he carries three bas-\\nkets above his head with bread, for\\nabove every man there are the three\\nheavens with their food for the soul,\\nthey are full of holes, and celestial, spir-\\n93", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0099.jp2"}, "100": {"fulltext": "itual, and natural things are indiscrimi-\\nnately mingled together. And where\\nthey are not kept distinct from each\\nother, the spiritual man dies. The\\nbaker loses his head.* Like the doc-\\n*See marginal reading of Gen. xi. i6, and read\\nArcana Coelestia, 5145, from which I quote the\\nfollowing Man s interiors are distinguished into\\nthree degrees, and in each degree the interiors are\\nterminated, and by termination separated from the\\nlower degree thus from the inmost to the outmost.\\nThese degrees in man are most distinct.\\nThence it is that man, as to his interiors, if he\\nlives in good, is heaven in least form, or that his\\ninteriors correspond to the three heavens and\\nthence it is that man after death can, if he has\\nlived a life of charity and love, be transferred even\\ninto the third heaven. But that he may be such,\\nit is necessary that all the degrees in him should be\\nwell terminated, and thus by means of terminations\\nbe distinct from one another and when they are\\nterminated or by means of terminations are made\\ndistinct from one another, every degree is then a\\nplane in which the good which flows in from the\\nLord rests, and where it is received. Without\\nthese degrees as planes, good is not received, but\\nflows through as through a sieve, or perforated\\nbasket, even to the sensual and then, not being\\ndirected to anything on its way, it is changed into\\nwhat is filthy, which appears to those who are\\nin it as good, namely, into the enjoyment of the\\nlove of self and of the world.\\n94", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0100.jp2"}, "101": {"fulltext": "IRaplD (Srowtb of Cbrfstian Science\\ntrine of faith alone in the Old Church,\\nof which doctrine this is a variety, the\\nChristian Science teaching of self-good-\\nness is an alluring fantasy.\\nThe second great source of power\\nwhich Christion Science possesses with\\nthe natural man, is from the essential\\nlimitation of its idea. I have already\\nconsidered the almost boundless con-\\ntrol which the mind exercises over the\\nbody from concentration, and I again\\ncall it to mind because with the Chris-\\ntian Science branch of mental-healing\\nit is exceptionally prominent. The en-\\ntire philosophy and religion of Christian\\nScience, with all its doctrines, precepts,\\nand practices, may be epitomized in the\\none, simple statement of faith contained\\nin the three short words I am God.\\nIt is true that the Christian Scientist\\nmight not express himself so baldly as\\nthis, but this affirmation is logically in-\\nvolved in the Christian Science doctrine\\nconcerning man when that doctrine\\nis affirmed as it is in Christian Science\\n95", "height": "3369", "width": "1925", "jp2-path": "psychiasishealin00mann_0101.jp2"}, "102": {"fulltext": "without reference to man s choice of\\ndivine hfe, and thus without refer-\\nence to man s permitting himself to\\nbe regenerated and in this way attain-\\ning unto a new birth that man is\\nGod s thought and thus divine. The\\ntotal elimination of the doctrine so\\nclearly and so forcibly set forth by the\\nLord in John, that man must be born\\nagain, or from above, and that he in this\\nway becomes a son of God, necessarily\\nmvolves the doctrine of self-deification.\\nNow this divine teaching that man must\\nbe born again, is absolutely ignored in\\nChristian Science, whence it is that a\\nconfirmed belief in the inherent divin-\\nity of one s own self-life constitutes the\\nwhole system in a nut-shell. So plain,\\nso condensed, so attractive to one s\\nself could we imagine a more concen-\\ntrated morsel of delicious sweetness for\\nthe palate of the natural man\\nIn their teachings concerning man in\\nhis relation to God, the New Church\\nand Christian Science are in exactly\\n96", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0102.jp2"}, "103": {"fulltext": "IHapiD Growth of Cbrlstian Science\\nopposite positions. The New Church\\nsays Man as to his self-hood, that is,\\nas to the Ufe that is distinctively his\\nown, is absolutely opposite to the Lord,\\nbut capable by regeneration of becom-\\ning so conjoined to Him, as to receive\\nfrom Him a divine self-hood, that is, to\\nperceive in himself the Lord s life as\\nhis own. But Christian Science teaches\\nthe inherent divinity of man, which\\nlogically ends in individual reabsorption\\ninto divinity. The New Church in-\\nvolves as its teaching concerning man s\\ndestiny the eternal progression of the\\nindividual into an ever more conscious\\nreception of the divine life, a progres-\\nsion in which every step forward makes\\nman ever more alive to the transcend-\\nent fact that the love and the wisdom\\nby which he is actuated, so far as they\\nare heavenly, are not from self and at\\nthe same time endows him with an ever\\nmore clear and more delightful percep-\\ntion of the truth, that all this blessed-\\nness is from the Lord. The surpassing\\n97", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0103.jp2"}, "104": {"fulltext": "sweetness of the conjunction of God\\nand man arises from the very fact that\\nman is not God. By this his individu-\\naUty is continually more distinctly em-\\nphasized at the very moment that his\\nconjunction with God and his identifi-\\ncation with all men in love is perfected.\\nGod and man complete each other.\\nTo make man inherently God, is to de-\\nstroy this complementalness and oblit-\\nerate man altogether. The Christian\\nScience conception involves this efface-\\nment of man, and the rational man won-\\nders how under its teachings mortal\\nmind could ever have come into even\\nthe appearance of existing.\\nThe third source of the power which\\nChristian Science exercises over the\\nnatural man, is from the subjection of\\nthe individual freedom of its members\\nto a form of socialistic hypnotism.\\nHypnotism is a word by which is des-\\nignated that influence of man over man\\nv/hich is made possible by the subject s\\nceasing to exercise his intelligence, and\\n98", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0104.jp2"}, "105": {"fulltext": "1Rapl Growtb of Cbdstlan Science\\nby his yielding his will. Man s intelli-\\ngence is a divinely provided sentinel,\\ngiven for the purpose of warning him\\nagainst those who would improperly in-\\ntrude themselves upon him, and of dri-\\nving them off. Let any man lay this\\naside, accept some fetich (such as a\\nbook, a formula of words, an institution,\\nor a personality), and yield to the stupe-\\nfying doctrine that in some mystic or-\\nacle is vested an authorized dominion,\\nand we have all the conditions which\\nmake hypnotism possible. But how can\\nhypnotism extend to so many Hyp-\\nnotic control is generally supposed to be\\nindividualistic the government which\\none man sometimes attains over an-\\nother.\\nOn the contrary, hypnotism exhibits\\nits most virulent nature in its applica-\\ntion to social conditions. In its most\\npowerful form it is communal, and its\\ninfluence is cumulative as it extends\\nfrom man to man. At such times hyp-\\nnotism is an efficient instrumentality\\n99", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0105.jp2"}, "106": {"fulltext": "f 6T2Cbla5l6\\nfor spreading infectious mental maladies\\nwhich, under its sway, break out in a\\ncommunity. When this takes place it\\nrequires an especial clearness of vision\\nand strength of will to enable the in-\\ndividual to resist it. The social man is\\nquite as subject to epidemic mental dis-\\neases, as he is to physical contagions.\\nThe historical instance of that kind\\nwhich, to my mind, best illustrates the\\npresent phenomenon, is the wave of re-\\nvivalism which swept over this country\\nin the forties and fifties of this century.\\nIn more tragic form the Salem witch-\\ncraft madness was such an epidemic.\\nThe principle is illustrated by the\\npossibility of stampeding unthinking\\ncrowds by shrewd managers. Hence,\\ntoo, the demoralization of armies under\\nsome groundless fear which propagates\\nitself from one to another as though it\\nwere an epidemic. The rushing through\\nof improper measures in popular legisla-\\ntive assemblies, is an illustration of so-\\ncial hypnotism. The insanities of soci-\\nlOO", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0106.jp2"}, "107": {"fulltext": "IRapiD (Browtb of Cbrlstian Science\\nety fashions often manifest in grotesque\\nform this same principle. The skating-\\nrink craze, which at one time inundated\\nus with an almost resistless flood, though\\nsomething to smile at, was a remarkable\\nexhibition of the susceptibility of our\\nsocial human nature to hypnotic influ-\\nence.\\nAll the conditions of the Christian\\nScience infatuation proclaim it to be a\\nmovement of this kind. It is an epi-\\ndemic of hypnotic hallucination an as-\\ntounding example of the vast power\\nwhich comes to a large company of men\\nand women whose freedom of intellec-\\ntual action is laid aside, and whose\\nmental and affectional life are concen-\\ntrated on a simple, stupefying concep-\\ntion.\\nThere is surely an influx of a peculiar\\nkind and degree at this moment flowing\\nin upon the minds of men from the\\nlower regions. There is a great wind\\nin the spiritual world, and it is carrying\\nmany along with it. It is necessary", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0107.jp2"}, "108": {"fulltext": "under the circumstances that those\\nwhose feet are planted upon a rock of\\nrational and scriptural conviction, should\\nstand firm, that they be not swept into\\nthe vortex.", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0108.jp2"}, "109": {"fulltext": "IX.\\nTHE NEW-CHURCH DOC-\\nTRINE OF MIND-CURE\\nHAVING thus far discussed the\\nvarious sects in mental healing,\\nand formed a judgment concerning\\nthem, we come to the question of the\\nteachings of the New Church. What\\nhave they to tell us concerning the heal-\\ning of the body through the soul\\nOf course the heavenly doctrines\\nhaving been committed to writing over\\na century ago, do not specifically treat\\nof the metaphysical healing of to-day.\\nBut their instructions concerning the\\nrelations of soul and body, and espe-\\ncially concerning those of the spiritual\\nand natural worlds, are so full and so\\nluminous that they anticipate in many\\nparticulars some of the most recent so-\\n103", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0109.jp2"}, "110": {"fulltext": "Ip0^c blasts\\ncalled modern discoveries. This is es-\\npecially true of the mental healing\\nwhich is so conspicuously showing it--\\nself to-day. If Swedenborg had known\\nbeforehand what was coming, he could\\nscarcely have better supplied us with\\nthe means of coping with these things\\nthan he has.\\nI divide the teachings of the New\\nChurch on this subject into two portions.\\nThe first concerns the principles of\\nwhat we might, call properly mind-cure,\\nor mental healing and the second\\nteaches that higher and more interior\\ndoctrine concerning the healing of the\\nbody through the soul, to which I have\\nalready alluded. This second doctrine\\nis so pure, so rational, and so in har-\\nmony with an enlightened faith and life,\\nthat I do not know of any other teach-\\ning that can be compared with it.\\nBeginning with the doctrines of the\\nNew Church on what we might call the\\nsubject of mental healing, we may sum\\nthem up under three heads\\n104", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0110.jp2"}, "111": {"fulltext": "IRcwsCburcb Boctrine of /iMnds^Cure\\nFirst, all diseases have their origin in\\nthe spiritual world, and thus spring from\\nspiritual causes. In this respect our\\ndoctrine seems at first sight to resemble\\nthe mental-healing principle that sick-\\nness is derived from the states of the\\nmind. But our New-Church doctrine\\ngoes further than to tell us of the mere\\nfact of such origin. It brings out the\\nprinciple which underlies this truth, de-\\nclaring that diseases are under the law\\nof correspondence. This is a doctrine\\nof vast moment, as it makes definite the\\ngeneral teaching that the cause is in the\\nspiritual world. All diseases with\\nman, we read, have correspondence\\nwith the spiritual world for whatsoever\\nin universal nature does not have corre-\\nspondence with the spiritual world, has\\nno existence, having no cause from\\nwhich it can exist, and hence subsist.\\nThe things of nature are nothing but\\neffects, whose causes are in the spiritual\\nworld (Arcana Ccelestia, 571 1). This\\ncorrespondence of diseases is not with\\n105", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0111.jp2"}, "112": {"fulltext": "heaven, it should be understood. Dis-\\neases have not correspondence with\\nheaven, which is the Maximus Hoyno^\\nbut with those who are in the opposite,\\nthus with those who are in the hells.\\n{Ibid.y 5712.)\\nThis law of correspondence, which is\\na characteristic feature of the New\\nChurch, especially as applied to this\\nsubject, is brought out in some detail.\\nHere are passages elaborating this prin-\\nciple\\nEvery disease corresponds to its\\nown evil. This is because the all of\\nthe life of man is from the spiritual\\nworld. Wherefore if his spiritual life\\nsickens, evil is thence derived into the\\nnatural life, and becomes a disease\\nthere. {Ibid., 8364.)\\nDiseases correspond to the lusts and\\npassions of the mind these also are\\nthe origins of diseases. For the origins\\nof diseases are also envyings,\\nhatreds, revenges, lasciviousness, and\\nthe like, which destroy the interiors of\\n106", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0112.jp2"}, "113": {"fulltext": "\u00e2\u0080\u00a2fflew*Cburcb 2)octrfne of /lRfn s=Cucc\\nman, and when these are destroyed, the\\nexteriors suffer and draw man into dis-\\nease, and thus into death. {Ibid. 5712.)\\nAll the internals induce diseases,\\nbut with a difference, because all the\\nhells are in the lusts and concupiscences\\nof evil, consequently contrary to the\\nthings which are of heaven therefore\\nthey act upon man from what is oppo-\\nsite heaven, which is the Grand Man,\\nkeeps all things in connection and\\nsafety hell, as being in the opposite,\\ndestroys and rends all things asunder\\nconsequently if the infernals are ap-\\nplied they induce diseases, and at length\\ndeath. But they are not permitted to\\nflow in so far as into the solid parts of\\nthe body, or into the parts which con-\\nstitute the viscera, organs, and mem-\\nbers of man, but only into the lusts\\nand falsities only when a man falls\\ninto disease, they then flow into such\\nunclean things as belong to the disease.\\n{Ibid., 5713.)\\nThere appeared a large quadrangu-\\n107", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0113.jp2"}, "114": {"fulltext": "lar aperture. Hence there exhaled a\\ntroublesome heat, which was collected\\nfrom various hells, arising from lusts\\nof various kinds, as from haughtiness,\\nlasciviousness, adulteries, hatreds, re-\\nvenges, quarrels, and fightings such in\\nthe hells was the source of that heat\\nwhich exhaled. When this heat acted\\nupon my body, it instantly induced dis-\\nease like that of a burning fever; but\\nwhen it ceased to flow in, the disease\\ninstantly ceased. When a man falls into\\nsuch disease, which he has contracted\\nfrom his life, instantly an unclean sphere\\ncorresponding to the disease adjoins\\nitself, and is present as the fomenting\\ncause. {Ibid., 5715.)\\nThe ulcers appertaining to man in\\nhis body correspond to the defiled things\\nwhich are from evils, and pustules to\\nblasphemies and they would also be in\\nevery evil man, unless he, so long as he\\nis in the world, was in a state of receiv-\\ning the good and truth of faith it is\\nfor the sake of that state that the Lord\\n108", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0114.jp2"}, "115": {"fulltext": "H^ewsCburcb 5)octrfne of /IRin^^Cure\\nprevents such things bursting forth from\\nevils. {Ibid., 7524.)\\nNotice how much deeper this goes\\nthan does the general and undefined\\ndoctrine that diseases have their origin\\nin the errors of man s mind. It teaches\\nus that there is a law applying to the\\nrelations of mental and material things\\nfrom which we learn that diseases are\\nnot mere misconceptions of man s\\nthought-life, but are the expressions in\\nthe body of the disorderly states of the\\nsoul.\\nSecondly, the New-Church doctrines\\nteach that the removal of the spiritual\\ncause of a disease will cure the disease.\\nIt was when writing of disease as being\\nthe effect of causes in the spiritual\\nworld, that Swedenborg says On\\nthe cessation of the cause, the effect\\nceases. Much more explicit are the\\nfollowing passages from the Arcana\\nand from the Minor Spiritual Diary,\\nin which it is to be especially noted that\\nif the spiritual causes producing the\\n109", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0115.jp2"}, "116": {"fulltext": "p3SCbia0t6\\ndisease be removed, the diseases them-\\nselves instantly disappear.\\nThat I might know for certain that\\nthis is the case, there were spirits from\\nseveral hells present with me, who com-\\nmunicated the sphere of the exhalations\\nthence arising, and as that sphere was\\npermitted to act upon the solid parts of\\nthe body, I was seized with heaviness\\nand pain, and even with disease corre-\\nsponding thereto, which ceased in a\\nmoment, as those spirits were expelled\\nand lest any room should be left for\\ndoubt, this was repeated very many\\ntimes. (Arcana, 5715.)\\nAs often as diseases exist with man,\\nspirits which correspond to the disease\\ncome to him. Such spirits apply\\nthemselves to the region where the dis-\\nease is, and by their presence aggravate\\nit. If such spirits are removed by the\\nLord, man is immediately restored to\\nhealth, But since the generality\\nof men do not believe that spirits are\\nabout us, all these things are attributed", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0116.jp2"}, "117": {"fulltext": "1Rew=Gburcb Boctrine of ^InO^Cure\\nto natural causes. (Minor Diary, 4648-\\n4650.)\\nThirdly, our doctrines teach that\\nnatural means are not, therefore, una-\\nvailable. Nevertheless, says Swe-\\ndenborg, after pointing out that the\\nremoval of the spiritual cause of a dis-\\nease would remove the disease itself,\\nthis is no hindrance to a man s being\\nhealed naturally, for the divine provi-\\ndence concurs with such means of heal-\\ning (Arcana, 5713). The usefulness\\nof natural means is not necessarily in-\\nconsistent with the sole efficiency of\\nspiritual instrumentalities, because nat-\\nural means may often be resolved into\\nincitors of mental states. I notice that\\nWood, and other advocates of mental\\nhealing, prescribe various external acts,\\nand the reading and repeating of certain\\nphrases, for the incitement of concen-\\ntration of the mind. May not a medi-\\ncine, believed in by the patient, be a\\nuseful means to bring the required heal-\\ning state of the mind I\\nHI", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0117.jp2"}, "118": {"fulltext": "Ipsi2cbfa0l3\\nIn the above teachings we have a\\nmind-cure doctrine in the New Church in\\nsimple, logical, rational, consistent, and\\npractical form. All diseases are from the\\nspiritual world under the law of corre-\\nspondence. The removal of the spiritual\\ncause removes the disease, but this does\\nnot hinder man s being treated naturally,\\nfor the divine providence concurs with\\nsuch means of healing. Notice that the\\nuse of natural means is not sanctioned\\nbecause of a faith in the force of mere\\nnatural instrumentalities, but because\\nthe divine providence concurs with it.\\nThere is surely a practical application\\nof these New-Church principles of heal-\\ning of the body. There must be some\\nway of removing the spiritual cause of\\na disease for the cure of the disease.\\nBut for the moment I pass that by, that\\nwe may consider next the characteristic\\nand interior doctrine concerning the\\nhealing of the body through the soul\\nwhich is contained only in the truths of\\nthe New Jerusalem.\\n1", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0118.jp2"}, "119": {"fulltext": "X.\\nHEALTH THROUGH RIGHT-\\nEOUS LIVING\\nWE now come to the supreme doc-\\ntrine of the healing of the body\\nthrough the soul. It is more than mind-\\ncure, or any mere metaphysical heal-\\ning. It accomplishes its effects through\\nsomething far higher and better than\\nthe creative power of thought, beautiful\\nas that is. It is the purifying and heal-\\ning virtue which flows into the body\\nfrom one s spiritual life and since the\\nLord in man is the very beginning and\\nending of the spiritual life, the heal-\\ning I refer to is from the Lord. For\\nwe are taught in our doctrines that the\\nmost interior states of the soul as to\\nlove and as to wisdom, are the most\\n1=^3", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0119.jp2"}, "120": {"fulltext": "efficient instrumentality for qualifying\\nand determining the conditions of the\\nbody as to health and disease. It should\\nnot be called mind-cure, but spiritual\\ncharacter-cure. It is not one s thought-\\nlife that accomplishes the purpose, it is\\nhis life as to righteousness.\\nThis is a momentous teaching, clearly\\nand forcibly laid down in the writings\\nof the church, yet generally passed\\nover by the reader with little apprecia-\\ntion of its significance. According to\\nour doctrines, man s body is a form cor-\\nresponding to the understanding and\\nthe will, and thence the interiors and\\nthe exteriors of the mind act as one\\nwith the interiors and the exteriors of\\nthe body. As man, we read, has\\nthe Lord constantly before his eyes,\\nwhich is the case if he is in love and\\nwisdom, he then looks to Jiim not only\\nwith his eyes and face, but also with\\nhis whole mind and his whole heart,\\nand at the same time with all things of\\nthe body (Divine Love and Wisdom,\\nU4", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0120.jp2"}, "121": {"fulltext": "Hcaltb G^brougb 1Rfabteou6 %ivir\\\\Q\\n136, 137). It is still further stated in\\nour doctrines that it is indeed acknowl-\\nedged that a man is such as his reign-\\ning love is, yet only such in mind and\\ndisposition, but not such in body, thus\\nnot wholly such. But it has been made\\nknown to me from much experience in\\nthe spiritual world, that from head to\\nfoot, that is, from the primes in the\\nhead to the ultimates in the body, a\\nman is such as his love is (Md, 369).\\nHence the condition of the body must\\nbe controlled by the soul.\\nIf man had lived the life of good,\\nhis interiors would be open to heaven,\\nand through heaven to the Lord thus\\nalso the smallest and invisible vessels\\n(it is allowable to call the lineaments of\\nthe first stamina vessels by reason of\\ncorrespondence) would be open also,\\nand hence the man would be without\\ndisease, and would only decrease to ul-\\ntimate old age, until he became alto-\\ngether an infant, but a wise one and\\nwhen in such case the body could no\\n115", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0121.jp2"}, "122": {"fulltext": "Ipsscbia6i6\\nlonger minister to its internal man, or\\nspirit, he would pass without disease\\nout of his terrestrial body, into a body\\nsuch as the angels have, thus out of the\\nworld immediately into heaven. (Ar-\\ncana Coelestia, 5726.)\\nWith him who is spiritual, the purer\\nblood, which is called by some the ani-\\nmal spirit, is that which is purified and\\nit is so far purified as man is in the\\nmarriage of love and wisdom. It is this\\npurer blood which most nearly corre-\\nsponds to that marriage, and because\\nthis blood flows into the blood of the\\nbody, it follows that the latter bipod is\\nalso purified by means of it. It is the\\ncontrary with those with whom love is\\ndefiled in the understanding. But, as\\nwas said, no one can explore this\\nthrough any experiment on the blood,\\nbut he may explore it from the affec-\\ntions of love, since these correspond to\\nthe blood. (Divine Love and Wisdom,\\n423.)\\nThe completeness of the healing\\n116", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0122.jp2"}, "123": {"fulltext": "IKealtb C:brougb IRigbteous Xfving\\nwhich is described in these teachings,\\nthat is, its interiority, is a feature to be\\nnoted. It is from centre to circumfer-\\nence. The very purity of the blood is\\ndetermined by the marriage of love and\\nwisdom in the soul, that is, by man s\\nregeneration. This is no mere suppres-\\nsion of symptoms. It is the eradica-\\ntion of the very essence of the disease\\nof that quality in man s blood which\\nmakes him susceptible to it.\\nIt is to be noticed in this doctrine\\nthat the health of the body is not the\\nend sought. It is simply the normal\\nexpression of the regenerating man s\\nspiritual state. The states of man s\\nbody are representative of the states of\\nhis soul. To seek bodily health for itself,\\nthat is, for the mere physical and selfish\\ncomfort of it, is like devoting one s self\\nto attaining the external appearances, or\\ninsignia, of a condition, without refer-\\nence to the thing itself which these\\nsigns represent. It may be aptly com-\\npared with the contentment with the\\n117", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0123.jp2"}, "124": {"fulltext": "outer show of royalty without its author-\\nity, which a claimant to the throne\\nmight possess. Man s body is the very\\noutside of his life, and its health is the\\norderly expression of the health of the\\ninner life, and in the aims and purposes\\nof life, we should so esteem it. Spir-\\nitual health, or righteousness, is the real\\nthing to be prized, sought, and attained,\\nand then, our doctrines tell us, our phys-\\nical well-being will follow.\\nBut is not this doctrine contrary to\\nexperience the doubter asks. Who\\never heard of any one who was in good\\nhealth because of his righteousness\\nOf course we do not hear of such\\ncases, since those who are in good\\nhealth from righteousness are uncon-\\nscious of the cause of their being well,\\nand would not dream of setting up the\\nclaim that it is from their righteousness.\\nThose who, from this cause, are well,\\nare absorbed in the conscientious fulfil-\\nment of the duties of their callings\\nthey are shunning their evils as sins", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0124.jp2"}, "125": {"fulltext": "Bealtb C^brougb IRigbteous Xiving\\nthey are leading lives of usefulness and\\ndevotion. Their righteousness is some-\\nthing they do not think of, or if atten-\\ntion be called to it, they disavow its\\nbeing theirs. It is the Lord s, they\\nsay. They are simply doing their duty.\\nThose whose blood is pure, and whose\\nbodies are in good health because they\\nlive in the Lord, do not pose before\\nthe world as examples of righteousness\\nhealing; they hang no banners to the\\nbreeze to announce themselves. They\\nare simply humble followers of the\\nLord. Of course we do not know, and\\nleast of all do the righteous people who\\nare well from the marriage of love and\\nwisdom in their souls themselves know,\\nwho are the ones who are in physical\\nhealth from righteous living. But\\nthough we know them not, have we not\\nreason to think that we have met them\\nQuiet, faithful, self-forgetful, and help-\\nful, they are in good health as a matter\\nof course. They merely are well, and\\nwho is there to let the world know that\\n119", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0125.jp2"}, "126": {"fulltext": "p012Cbiasi0\\ntheir outward health is an expression of\\ntheir inward righteousness\\nAre the righteous always well, then\\nand can we judge of the state of one s\\nsoul by the condition of his body\\nCertainly not. Environment, hered-\\nity, misapprehensions on his own part,\\nand other causes, may interfere with a\\nrighteous man s appearance of health,\\nthough he be in health as to his soul\\nand there may be a seeming physical\\nhealth and strength with an unright-\\neous man. Upon the judgment of per-\\nsonal character from physical condition\\nwe are not warranted in entering.\\nIn addition to this it should be re-\\nmembered that we are in a world whose\\npurpose is to give man an opportunity\\nfor being reformed and regenerated.\\nWe are in the process. We cannot\\njudge of the final quality of anything\\nwhile it is being made man s charac-\\nter the least of all. And the states of\\nrighteousness among men are in a very\\nmixed condition. Mankind is not di-", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0126.jp2"}, "127": {"fulltext": "Healtb tTbrougb IRigbteous Xivfng\\nvided into two distinct classes, the\\nrighteous and the unrighteous. The\\nunrighteous, so called, are not to be\\nlooked upon as wholly such nor should\\nthe so-called righteous be thought of as\\nhaving completed their course of spiri-\\ntual purification. There may be in the\\ncharacter which we regard as most\\nheavenly, elements of self-thought and\\nself-life which afford a lodgment for the\\npresence of ill-health. The conditions\\ninvolved are too complicated to warrant\\nus in basing a judgment of one s char-\\nacter as to righteousness upon the state\\nof his body.\\nThe recognition of the truth that\\nman s body is not necessarily in this\\nworld a reliable representative of the\\nconditions of his soul, is thus set forth\\nin Heaven and Hell\\nThough all things of man, as to\\nbody, correspond to all thmgs of heaven,\\nstill man is not an image of heaven as\\nto e; cternal form, but as to the internal\\nform for the interiors of man receive", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0127.jp2"}, "128": {"fulltext": "heaven, and his exteriors receive the\\nworld. For external beauty, which\\nis of the body, derives its cause from\\nthe parents and from formation in the\\nwomb, and afterwards is preserved by\\na common influx from the world hence\\nit is that the form of the natural man\\ndiffers very much from the form of his\\nspiritual man. Sometimes it has been\\nshown what the spirit of man was in\\nform, and it was seen that in some who\\nwere beautiful and handsome in the\\nface, it was deformed, black, and mon-\\nstrous, so that you would call it an im-\\nage of hell, not of heaven but in some\\nwho were not beautiful, that it was well\\nformed, fair, and angelic. (99.)\\nAnd yet, though all this is true, and\\nmost desirably true, for it would inter-\\nfere fatally with our freedom, and thus\\nwith our regeneration, if we were to\\njudge of each other s spiritual character\\nfrom our health, the great law remains\\nthat the most interior, the most desir-\\nable, and the most efficient source of", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0128.jp2"}, "129": {"fulltext": "Mealtb G^brougb IRi^bteous Xlvlng\\nphysical health from spiritual instru-\\nmentalities is spiritual character. This\\nis a very fountain of health, a pool of\\nBethesda in the soul, into whose waters,\\nafter it has been stirred by the angel of\\ndivine truth, each may enter for the\\nhealing of every infirmity.\\n123", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0129.jp2"}, "130": {"fulltext": "XI.\\nTHE RIGHT APPLICATION OF\\nMENTAL HEALING\\nAND now for the application of these\\nprinciples. The doctrines of the\\nNew Church on this subject are not\\nsolely matters of theory they are for\\nreal life. They are not intended for\\nmere talk they are for practice. They\\nare not alone for study they are also\\nand especially for appHcation. And I\\nknow of no teachings that are more\\neasily made use of than the ones I have\\nbeen presenting from the writings of the\\nNew Church.\\nAnd of this I am assured, that wher-\\never they are realized in the life of any\\none, health will surely follow. There\\nare no other mental healing principles\\nmore practically efficient than these.\\n124", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0130.jp2"}, "131": {"fulltext": "Zhc IRlgbt Application of Cental Beallng\\nHow can they become so incarnated in\\nus as to accomplish this so transcend-\\nent a purpose\\nRight at the start I emphasize with\\ngreat earnestness the distinction be-\\ntween what has very appropriately been\\ncalled mind-cure, and the higher doc-\\ntrine, which I have styled righteous-\\nliving cure. The former may be re-\\ngarded as a kind of medical treatment.\\nWhile of a higher purity and more de-\\nsirable in practice than the taking of\\ndrugs, whether in appreciable or infini-\\ntesimal doses, it belongs to the same\\nplane of thought and application. The\\npractice of this psychotherapeutics\\ndoes not concern itself with religious\\ndoctrine it is external to all that. It\\nis simply clearing the mind of all those\\nstates which obstruct the inflow of\\nhealth-giving forces from the spiritual\\nworld. It may be rightly thought of\\nas one of the schools of the healing art.\\nIt operates efficiently without reference\\nto the spiritual faith or life of the sub-\\n125", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0131.jp2"}, "132": {"fulltext": "Psi2cbta0l6\\nject, and regards those states of the\\nmind which affect the operation of what\\nis known as the unconscious functions\\nof the body.\\nThe principle I refer to is recognized\\nby intelligent physicians of whatever\\nsystem of practice as a source of phys-\\nical influence to be appealed to. In this\\nconnection I call attention to a recent\\narticle on this phase of our subject with\\nwhich I have been much delighted. It\\nis from Dr. George B. Gorham in The\\nOutlooky and is entitled The Physio-\\nlogical Effect of Faith. In it it is\\nclearly and forcibly set forth that the\\nelement of faith as a therapeutic agent\\nshould be recognized by physicians, and\\nindeed is so recognized. In this article\\nDr. Gorham shows that many states of\\nthe mind, among the most efficient of\\nwhich he places faith, affect very power-\\nfully the functional activities of the\\nunconscious processes of the body. The\\nmeasure of the power of a faith to ac-\\ncompUsh these effects is not from its\\n126", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0132.jp2"}, "133": {"fulltext": "^be IRigbt Bppltcatfon of /IBental Mealing\\nreasonableness, nor from the power of\\nthe object of the faith, but from its own\\ndepth. The faith that amounts to what\\nDr. Gorham calls a deep, unmistakable\\nexpectancy, accomplishes the desired\\neffect. It is here that he who would\\nenjoy health of body from the soul,\\nshould begin. He should cultivate this\\nexternal health-faith, which he can do\\nwhatever be his religious convictions,\\nnot by seeking new and fantastic meta-\\nphysical doctrines, but by simply seek-\\ning an enlightened application of the\\ndoctrines which teach us concerning the\\npower of the mind over the body, an\\napplication which will make man s nat-\\nural life respond freely to the health-\\ngiving influxes from the spiritual world.\\nWhat this means practically is the sub-\\nject for our first consideration.\\nBut to descend into details, the mind-\\ncure part of our doctrines may be\\nsummed up in this one sentence All\\ndiseases are from the spiritual world\\nunder the law of correspondences, and\\n127", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0133.jp2"}, "134": {"fulltext": "if their spiritual causes are removed,\\nthe diseases will disappear. This simple\\nbut comprehensive formulation of doc-\\ntrine is full of practical applications.\\nI. Since the causes of diseases are\\nin the spiritual world, and operate under\\nthe law of correspondences, and in-\\ndeed are evils of that world, the dis-\\neases are not to be dreaded for what\\nthey are in themselves. The actual\\ncalamity of illness is in the spiritual\\nevil it externally represents. It is sel-\\nfishness, which is the veritable thing to\\nbe dreaded. It is lust, jealousy, unkind\\nthoughts, hatreds, and enmities that are\\nthe real ill-health, and to get rid of the\\nuncomfortable representatives of these\\nills of the spirit (and such representa-\\ntives are all that the sicknesses of the\\nbody are), is not in any true way to get\\nrid of the real illness. This should be\\nin our thought if we would, in the line\\nof the New-Church teachings and life,\\nget well. Nor is physical health in itself\\nthe end we should seek. It is the spir-\\n138", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0134.jp2"}, "135": {"fulltext": "trbe IRlQbt Application of yilbental Mealing\\nitual thing represented by health that\\nis to be sought. Health in this respect\\nmay be aptly compared with happiness.\\nPursue happiness directly, and it eludes\\nyou. But laying aside your thought of\\nit, devote yourself to a life of useful-\\nness and truth, and happiness will fol-\\nlow you and nestle in your heart. In\\nlike manner, health directly pursued,\\nmay escape us. But he who conforms\\nto the spiritual principles which pro-\\nduce health, shall have it. For this\\nreason, health should not, as a thing in\\nitself, be placed before any one as the\\nend of life. Aiming at it as an end is\\nforlorn indeed He who forgets the\\nquestion of health and searches for\\ntruth and its realization in life, is bound\\nto be well. To express this first prin-\\nciple of application in other language,\\nI would say Do not humiliate your\\nspiritual life to the position of means,\\nand exalt your physical health to the\\nposition of end in your life s endeavors.\\nMany healers seem to invert the con-\\n129", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0135.jp2"}, "136": {"fulltext": "stituents of life, making the welfare of\\nthe body first, and the well-being of the\\nspirit a mere instrument of this. Their\\nreligion becomes to them a medicine,\\nor tonic, for the body. They would\\navoid unkind feelings, or anger, not be-\\ncause they are wrong, but because dis-\\nagreeable physical effects follow and\\nwould shun uncleanness of thought not\\nbecause of its uncleanness, but because\\nof its unhealthy physical influence.\\nAll this is turning things upside down.\\nSpiritual life should be sought for its\\nown glorious self, while physical health\\nwe look for as a matter of necessary\\nsequence.\\n2. Much less should we think of dis-\\neases as divine creations. They are\\nnot from the Lord except in the sense\\nthat hell and evil, as being permitted\\nby Him, are in that negative way from\\nHim. Disease is no more from the\\nLord than sin is from the Lord. We\\nmust not think of our sickness as angels\\nfrom the heavenly Father, come to us\\n130", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0136.jp2"}, "137": {"fulltext": "Zbc IRlQbt Bpplfcatlon of Cental Bealina\\nin this guise to teach us patience, and\\nto cultivate in us the heavenly virtues.\\nSickness is, in a nearer or more remote\\ndegree, the offspring of sin, the corre-\\nspondent of evil, and is begotten of the\\ndevil. Diseases of the body are ma-\\nterial images of selfishness and sin.\\nThey are the concrete forms of our\\nlusts. These mental things are their\\norigin and their source of continuance\\nand to these spiritual sources of power,\\nwe shall learn later on, should we look\\nfor their cure. Although we do not\\npronounce him who is ill a sinner be-\\ncause of his illness, nor judge of him\\nwho is well by any similar logic, it is\\ntrue as a general doctrine that ill-health\\nis from evil and wrong, and must be so\\nthought of. He who inherits a diseased\\nbody, while he cannot condemn himself\\nfor that which he could not help, still\\nshould regard the sickness of his body\\njust as he regards the perversities of\\nhis moral disposition inherited from his\\nparents, for which also he would not be\\n131", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0137.jp2"}, "138": {"fulltext": "blamable. That sickness is permitted\\nfor a wise purpose we are prepared to\\nadmit but so, too, are immoralities and\\nall natural evils. We must, therefore,\\nin our thoughts rise above the concep-\\ntion that our diseases are in any way\\nproduced by the Lord. They are not\\nHis choice. They are not the expres-\\nsions of His divine order. They are\\nnot his direct messengers. They arc\\nfrom wickedness. We should look upon\\nour sicknesses as evidences of the pres-\\nence of evil spirits and we should so\\nthink of them and so live in reference\\nto them that those spirits may find noth-\\ning in us to cling to and from our\\nchanged spiritual position towards them\\nwe may be healed.\\n3. Since sickness is not from God it\\nis necessary that we make our faith in\\nthat truth practical by renouncing in\\nexternal word and deed our belief in\\nsickness as a power in itself. This re-\\nnunciation must show itself in the very\\nwords of our lips. To begin at the\\n132", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0138.jp2"}, "139": {"fulltext": "^be TRlgbt Application ot Cental Mealfns\\nfoundation we should remember that\\nmaking one s ailments prominent in his\\nthoughts and conversation is injurious\\nto the health-giving power of spiritual\\nforces. If in your conversation you\\ntreat the sicknesses with which you are\\nafflicted as though they were really\\nenemies of your body, possessing an act-\\nual self-existent nature, you thereby\\ngive them a hold upon you which they\\nwould otherwise not possess. To be\\ncontinually looking into the ill feelings\\nof your body, always examining your\\npulse, as it were, forever thinking of\\nthis ache or that discomfort, analyzing\\nall the strange or peculiar sensations\\nthat may come to you, and discussing\\nsuch matters with others all such con-\\nduct gives a basis in your mind for\\nthe presence of evil spirits who aggra-\\nvate and maintain your ailments. Such\\nmethods of thought and conversation\\nare among the things that most do\\nhinder the presence and the efficiency\\nof the health-giving influx of heaven.\\n133", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0139.jp2"}, "140": {"fulltext": "Yet it seems as if the dominant\\nhabits of polite society made such\\ntopics as these the leading subjects of\\nanxious inquiry and discussion. It is\\nthe very method which, under the law\\nof spiritual doctrine, would most suc-\\ncessfully fasten disease upon us, and\\nmake the spiritual cure of our sicknesses\\nimpossible. This may appear like a\\ntrifling thing, but it is an important ele-\\nment in the law of cure by spiritual\\nforces. It is useful to cultivate a habit\\nof healthful thought and conversation.\\nAs we avoid the sicknesses of life as\\nour subjects of consideration, we not\\nonly thus refuse them a spiritual begin-\\nning, but we thereby give to the health-\\nproducing powers of spiritual life a\\ngrasp upon us which will be effective\\nin producing and maintaining good\\nhealth.\\nAnother habit of conversation which\\nis most closely allied to this naturally\\nsuggests itself. It is indulging in a\\nfalse sympathy for our friends. We\\n134\\nI", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0140.jp2"}, "141": {"fulltext": "G;be Kigbt :appltcatlon of /iBental dealing\\ncan be sympathetic for a sufferer in a\\nway that will aggravate his malady.\\nWe may be sympathetic in a way that\\nwill help his recovery. If one were to\\ngo to an injured man, tear the bandages\\nfrom the part that was hurt, start the\\nstanched blood to flowing again, and\\ncause the pain to be renewed, he would\\nbe regarded as wickedly cruel. But not\\nless really cruel is that unkind love and\\nsympathy which brings so prominently\\ninto thought and conversation the sick-\\nness of your friends in the expressions\\nof your sympathy for them, that the\\ndifficulties are aggravated and the pa-\\ntient made worse. No sympathy for a\\nsick friend is kind that does not help\\nhim to be better. And all sympathy\\nthat aggravates his ailments, though ex-\\npressed in the most loving terms and\\naffectionate tones of voice, is surely\\ncruel. Let our association with each\\nother be helpful. All our conversation,\\nthe thoughts we cherish, the sphere of\\nour affections, should go forth to help\\nU5", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0141.jp2"}, "142": {"fulltext": "all with whom we are associated, to\\nstrengthen them against sickness, to\\nweaken the hold of the disease-produ-\\ncing spirits of the other world upon\\nthem. Such sympathy, though it may\\nnot be replete with sentiment, as is the\\nfalse sympathy I have referred to, has\\nthe divine love within it, and makes the\\nvisits of him who can give it like the\\ncoming of an angel of heaven.\\nThere are many other external states\\nto be avoided if we would open our\\nsouls in a way to let the divine life flow\\ninto our bodies for their healing. We\\nshould avoid a struggle in our own self-\\nstrength to get well. Healing from\\nspiritual powers is not being made well\\nfrom the strength of your will-power.\\nIn order to demonstrate the power of\\ntheir minds over their bodies, many,\\nhaving given to their disease a real\\ncharacter in their recognition of it as a\\npositive power in their lives, arise in\\ntheir strength of will with the determi-\\nnation to overthrow this power. Thus\\n136", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0142.jp2"}, "143": {"fulltext": "Zbc TRfgbt Application of /Dbental Mealing\\nthey are really but pitting one part of\\nthe mind against another they are\\ncombating their faith in disease by their\\nfaith in their own will. This is like\\nfighting the left hand with the right.\\nThe true doctrine is rather that disease\\nin itself has no power, and that the\\nhealth-giving strength to remove it\\ncomes from a life above yourself, which\\ndescends into you when you are in the\\nright spiritual state to receive it. It\\ndoes not involve, then, a struggle, but\\nrather a wise trust.\\n4. And especially in this field of the\\napplication of mental-healing practice,\\nmust we emphasize that familiar doc-\\ntrine of the New Church that in spirit-\\nual, forces is contained all power. All\\nreal substance and all real forces are\\nfrom the spiritual world. Natural forces\\nand natural appearances are but the.\\nshadows of spiritual substance. The\\nsun itself, from which seems to come\\nall the power of the material universe,\\nis only a shadow of the Lord. All its\\n137", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0143.jp2"}, "144": {"fulltext": "powers of heat and light, whose pres-\\nence brings summer and day and life,\\nand whose absence means winter and\\ndarkness and death, are but reflections\\nof the divine love and wisdom, whose\\npresence means spiritual warmth, light,\\nand life, but whose absence is spiritual\\ncoldness, darkness, and death.\\nAnd all the myriad exhibitions of life\\nand of the forces of nature are shadows\\nonly of the powers of life that come\\npouring into the world from the realm\\nof spiritual forces. Our souls receive\\ntheir power directly from the spiritual\\nworld. Our bodies receive their power\\nfrom that world by means of our souls.\\nOur bodies are the shadows of our souls.\\nAll their strength, all their character,\\nall their life, not only in general but in\\nparticular, come as a constant gift from\\nthe presence of the spirit within. Noth-\\ning can be maintained in the states of\\nthe body which has not some hold upon\\nthe states of the soul. Apart from the\\nspirit within, man s body is an utterly\\n138", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0144.jp2"}, "145": {"fulltext": "Xlbe IRlgbt Application ot Cental IHealtng\\npowerless collection of substances that\\nwill quickly be resolved into their origi-\\nnal elements. The body has no power\\nto be anything or to do anything except\\nit be given it of the soul. As the mind\\nof man holds to the doctrine of the\\npower of nature, and of the self-exist-\\nence of the body, and of the weakness\\nof spiritual things, and of the substan-\\ntial reality of natural things, so have\\nthe weaknesses and sicknesses of his\\nflesh a hold upon him. But their hold\\nis in this conception he has of them,\\nand not in any reality they have of\\nthemselves. If he repel this concep-\\ntion, he is repelling the power of dis-\\neased nature.\\nHe who in the forest at night sees\\nthe dim shadows of trees as gloomy\\nmonsters surrounding him, is filled with\\nterror and these grim fantasies, whose\\nonly reality is in the imagination of\\ntheir beholder, as really control him\\nas though they actually were what he\\nthinks them. In like manner, the ca-\\n139", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0145.jp2"}, "146": {"fulltext": "pacity of the body to become diseased,\\nits ability to control the mind, and to be\\ndominant in this life, has its greatest,\\nif not its only, hold upon existence, in\\nthe reality which the mind it rules con-\\nfers upon the body. How transcend-\\nently important it is, then, if we would\\nbe blessed with that healing of the body\\nwhich the powers of spiritual life can\\nbring us, that we recognize the reality\\nand the power of spiritual things, that\\nwe refuse to give material forces con-\\ntrol over us by believing in them, that\\nwe come under the dominion of the\\ngreat flowing river of life and strength\\nwhich comes down through heaven and\\nthe spiritual world into our souls from\\nthe Lord. The very existence of the\\nmaterial universe is as dependent upon\\nthe spiritual universe as a shadow is de-\\npendent upon the substance that casts\\nit. And yet we turn our backs upon\\nthe infinite power and reality within,\\nand resolutely fix our eyes upon the\\nshadow, giving it our allegiance, having\\n140", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0146.jp2"}, "147": {"fulltext": "trbe IRtgbt Application of /IBental Healing\\nfaith in it, trusting it, and worshiping\\nit thus by the very action of our\\nthoughts in reference to it, closing our\\nsouls to the current of the descending\\nlife from above. We must, then, if we\\nwould receive the true benefit in the\\nhealth of our bodies which can come\\nfrom the spiritual power of heaven, be-\\nlieve in that power. We must accept\\nthe doctrine that in spiritual life is all\\ntrue life, that in spiritual power is the\\nonly power, and that in spiritual reality\\nis the only substance.\\nBut notwithstanding the emphasis I\\nhave laid on these applications of the\\nstates of the mind to the welfare of\\nthe body, it should be understood that\\nthey are preliminary only. In doing\\nthese things we are bringing the ulti-\\nmates into order. The interior health\\nwhich flows into the soul from right-\\neousness may be stopped at this basal\\npoint by external misconceptions and\\nby erroneous habits thence. The prin-\\nciple under which this may take place\\n141", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0147.jp2"}, "148": {"fulltext": "ps^cblasiB\\nis pointed out in the True Christian\\nReligion, in which Swedenborg de-\\nclares that influx adapts itself to ef-\\nflux, and that the understanding from\\nabove adapts itself to its measure of\\nfreedom to speak and publish its\\nthoughts (814). And in even clearer\\nterms in the Arcana Coelestia, Swe-\\ndenborg says It is a universal law\\nthat influx accommodates itself to efflux,\\nand that if efl[iux be checked, the influx\\nis checked. Through the internal man\\nthere is an influx of good and truth from\\nthe Lord, through the external there\\nmust be an efflux, namely, into the life.\\nWhen there is such an efflux, the influx\\nis continual but if there be no eflflux, if\\nin the external or natural man there be\\nresistance it follows from the uni-\\nversal law just mentioned that the\\ninflux of good draws itself back, and so\\nthe internal is closed. (5828.)\\nIt is from the law which is here enun-\\nciated that it is necessary to assume in\\nthe outmost of one s life the right at-\\n142", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0148.jp2"}, "149": {"fulltext": "G:bc 1Rl0bt application of Cental Mealing\\ntitude toward his maladies, in order that\\nthere may be the utmost freedom for the\\ndescent of the life of the spiritual man\\ninto the very most external states of\\nthe body. As one adopts in his outer\\nthought and conversation the four\\nthings I have presented, so does he as-\\nsume such an attitude toward his phys-\\nical self as will give full opportunity\\nfor the spiritual states of his soul to\\ndescend into his body and dominate it.\\nAs one ceases to think of the health of\\nhis body as an end of life as he ac-\\nknowledges the great truth that sick-\\nness, like evil, is not from God as he\\nrenounces a belief in the power of sick-\\nness in itself, and thence holds to the\\nfaith that from the spiritual world comes\\nall power, so is he laying the foundation\\nof what I have called a righteous-living\\ncure. Some go no further, and attain\\nhealth from these states of mind but\\nthe New-Church doctrines would lead\\nto a much more interior life and health\\nthan is possible from these things alone.\\n143", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0149.jp2"}, "150": {"fulltext": "XII.\\nTHE SUPREME APPLICATION\\nWE now come to the application of\\nthe supreme principles for the\\nhealing of the body through the soul.\\nAll before this have been preliminary\\nand relatively incidental. The healing\\nof the body, which comes from the\\nmental states and habits which I have\\ninculcated so far, is comparatively su-\\nperficial. It consists in the suppression\\nor dissipation of symptoms, and of the\\ndominion of the natural-mind forces in\\nthe body. Yet this is the whole field\\nof the operation of the average mental\\nhealer, or mind-curist.\\nAfter having recognized, therefore,\\nthis outer mental practice, and having\\nadopted it, we turn to a doctrine within\\nthis and above it, and, better than this,\\n144", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0150.jp2"}, "151": {"fulltext": "Zbc Supreme Application\\na doctrine that is religious a doctrine\\nespecially high and pure as it is given\\nto us in the New Church. It is the\\nteaching of righteous living, as not only\\nthe best spiritual instrumentality for\\nphysical health, but as constituting in\\nits own blessedness an end so far above\\nall questions of bodily concern that it\\nshould be sought for its own beautiful\\nself it is the inculcation of a life which\\ninfinitely transcends in importance all\\nquestions of our merely physical well-\\nbeing.\\nThe sickness of the body, under this\\nconception of the subject, takes its\\nplace with the other affairs of the ex-\\nternal life, as a concern of the material\\nworld, and an incidental of life. Like\\npoverty, like bereavements, like all other\\nkinds of the outer misfortunes of life,\\nphysical ills become under this applica-\\ntion a matter to turn one s back upon,\\nor to place under the feet. The centre\\nof life, the pearl of great price, the\\nend that is worthy, that which is an end\\n145", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0151.jp2"}, "152": {"fulltext": "p0SCb!a6f6\\nin itself, is spiritual living. As man\\nrealizes heavenly truths and heavenly\\naffections in his thoughts and actions,\\nso will his body necessarily become\\nwell. Spiritual health is the supreme\\nend, and if that be attained, we may\\nwell let the question of physical health\\ntake care of itself. The laws of spir-\\nitual living are in the very highest sense\\nthe laws of physical health, and while\\nthe latter should not be the end of care\\nof our thoughts, it will follow. Shun\\nevils as sins and you will be well. Not\\nfor the purpose of being physically well\\nshould we shun evils, nor for any other\\npurpose than because they are evil\\nthat is, because they are sins. Bodily\\nsicknesses may be made use of to en-\\nable us to realize what is the nature of\\nsin, but they should not be made the\\nobject of our solicitude. It is hatred\\nthaJL is unhealthy, and unkind words\\nshould be avoided, as we would avoid\\nhurtful physical habits. Lasciviousness\\nin the mind is an opening toward hell,\\n146", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0152.jp2"}, "153": {"fulltext": "Zbc Supreme application\\nthrough which flows a susceptibility to\\nthe diseases which lasciviousness repre-\\nsents. Contempt for others, if enter-\\ntained, is like being inoculated with\\nsmallpox while every pride of the\\nheart, if cherished, is worse for the\\nbody than exposure to a cold-bestowing\\ndraft. Righteous living from religious\\nprinciples purifies the blood in the most\\neffective and interior way. Kindly feel-\\nings toward the neighbor are more\\nhealth-giving than the fresh air of\\nspring, bringing vigor and elasticity to\\nthe limbs and charitable deeds are\\nfor the nourishment of man. How sig-\\nnificant in this connection are the Lord s\\nwords I have meat to eat that ye\\nknow not of, when His meat was\\nsimply to do the will of His Father\\nThat man should shun his evils as\\nsins is very familiar doctrine, but an\\nadded force is given to it by knowing\\nand acknowledging that the evils which\\nwe shun are diseases in essence and\\ncause, and that their removal is the re-\\n147", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0153.jp2"}, "154": {"fulltext": "moval of one s liability to the corre-\\nsponding illnesses. That the shunning\\nof evils as sins, which we are taught\\nconstitutes the whole of Christian living,\\nis also the supreme instrumentality for\\nrealizing the health of the body, is the\\nspecial teaching which the New Church\\nbrings to the subject of the healing of\\nthe body through the soul. Righteous\\nliving is healthy living in its very es-\\nsence. He who interiorly and truly\\nkeeps the commandments is bound to\\nexperience the most perfect health ex-\\nteriorly. This is the very inmost of all\\nlaws for being well. He who lives in an\\nassured trust in the divine, who shuns all\\nill-will against the neighbor, who per-\\nforms the duties of his calling faithfully\\nas a service to God, who assumes the\\nattitude toward illness which the New\\nChurch teaches him to assume toward\\npoverty and other disorderly external\\nthings, is pursuing the course which\\nwill most surely bring him in the fullest\\npossible way health of body.", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0154.jp2"}, "155": {"fulltext": "Cbc Supreme Application\\nSeeking thus spiritual life as the su-\\npreme end of our being, and making\\nthe question of our physical health en-\\ntirely subordinate and secondary, does\\nnot mean that we expect poverty, or\\nouter suffering, or sickness. On the\\ncontrary, it means that while external\\nprosperity and health, when considered\\nas ends, are secondary, we are assured\\nthat the Lord will bestow them. We\\nhave need of health and worldly pros-\\nperity, and the Lord knows this and\\nwill provide. Your heavenly Father\\nknoweth that ye have need of these\\nthings. They are to be given after we\\nhave sought the internal and the real.\\nSeek ye first the kingdom of God, and\\nhis righteousness, and all these things\\nshall be added unto you. He who\\nwould seek the healing of the body\\nthrough the soul in the highest and\\ntruest way, should not seek it by the\\nsubordination of the purposes and ef-\\nforts of his soul to physical health, but\\nby seeking first the kingdom of God,\\n149", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0155.jp2"}, "156": {"fulltext": "f 0SCbia6(5\\nand His righteousness, and by know-\\ning that his physical and temporal well-\\nbeing shall be added unto him.\\nThis, too, is in line with the words\\nof the New Church, as where we are\\ntaught that all happiness belongs to\\nthose who, from the heart, acknowledge\\nthe Lord, and that this happiness in-\\nvolves all things, taken as a whole or\\nindividually, including things celes-\\ntial, spiritual, natural, worldly, and cor-\\nporeal (Arcana Coelestia, 1422). How\\ncomprehensively this promise extends\\nitself to the ultimates of life, and in-\\ncludes man s body and all his earthly\\ninterests things worldly and corpo-\\nreal This coincides, too, with the\\nteachings of the True Christian Re-\\nligion, where we read that man be-\\ncomes prosperous and happy if he ac-\\nquires for himself wisdom, and keeps\\nhis will in obedience thereto but he\\nbecomes unprosperous and unhappy if\\nhe makes his understanding obedient to\\nhis will (588). Note how prosperity\\n150", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0156.jp2"}, "157": {"fulltext": "Zhc Supreme Application\\nis included among the things which\\ncome to man from spiritual life.\\nHealing of the body through the soul\\nthrough righteous living is the divine\\nway of healing. This confers upon\\nman soundness and strength from the\\ncentre to the circumference, from firsts\\nto lasts. This healing means God in\\nthe soul. It is the incarnation of the\\nLord in man.", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0157.jp2"}, "158": {"fulltext": "XIII.\\nCONCLUDING WORDS\\nIN conclusion, I will, for the sake of\\na clearer understanding of our sub-\\nject, dwell upon the two radical distinc-\\ntions which differentiate the doctrines\\nof the New Church from all other teach-\\nings\\nFirst, we have in the New Church\\nthe doctrine of discrete degrees, and\\nthe accompanying and complemental\\ndoctrines of influx and correspondences.\\nThese doctrines enable us to keep spir-\\nitual things from natural, and heavenly\\nfrom earthly. And keeping these dis-\\ntinct is essential to true thinking, and\\nthence to right acting. Classification\\nand distinction the separation of the\\ngood from the bad, and the true from\\nthe false is the very inception of all\\n152", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0158.jp2"}, "159": {"fulltext": "ConcluDing llClor s\\ngenuine educational and moral develop-\\nment. And there can be no correct\\nthought of spiritual things without a\\nknowledge of discrete degrees, and of\\nthe principles of spiritual truth associ-\\nated with that knowledge.\\nAmong the first and most important\\nof the things which this knowledge ac-\\ncomplishes for us is salvation from self-\\ndeification. It is the most momentous\\nof the benefits that come from the doc-\\ntrines of the New Church, that they\\nenable us to believe in God as the one\\nand only source of all things, and yet\\nto be saved from pantheism. No intel-\\nligent receiver of the doctrines of the\\nNew Church can ever imagine himself\\nto be inherently divine. Though ever\\ngiving himself to us, the Lord will al-\\nways be other than we.\\nSecondly, in the same line of advan-\\ntage, we have in the New Church a\\ndoctrine of the proprium, that is, a\\ndoctrine which reveals to us what be-\\nlongs to man as his own life, in distinc-\\n153", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0159.jp2"}, "160": {"fulltext": "psiecbiagiB\\ntion from what is God s. This life,\\nwhich is man s very own, and which in-\\ndividualizes him, is the gift of God. In\\nthat sense it is from God, and does not\\nhave its origin apart from Him. But\\nand here is the New-Church doctrine\\nGod has so withdrawn the appearance\\nof his authorship of man and of his\\nimmanence in man, that man ever ap-\\npears to live from himself, and in that\\nappearance he is and will forever be\\nother than God. And still further, since\\nour existence as separate personalities\\nis derived from this appearance, our in-\\ndividual immortality is preserved, and\\nits continuance is assured by the opera-\\ntion of this law.\\nSince it is an appearance, one nat-\\nurally asks. Is it not a deception, then,\\nand an unreality is it not a dream and\\na fancy\\nOn the contrary, because the divine\\nFather has given His life to man, given\\nit for the purpose of making it man s,\\nand because He has given it actually^ it\\n154", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0160.jp2"}, "161": {"fulltext": "Conclu fng 1KIlor 0\\nis practically as really man s as though\\nhe held it from self -derivation. This\\nconception of man and of his relation to\\nGod, solves the problem of creation, and\\nenables us to think of man as from God,\\nand yet to know that he is not God,\\nand never can be God. Reciprocation\\nis the essential of heavenly love es-\\npecially and supremely is it the essen-\\ntial of divine love. For the sake of\\nreciprocation, therefore, man must be\\nalways other than God and the more\\ninteriorly man is united with the Lord,\\nso much the more clearly does he rec-\\nognize this truth, that he is not God.\\nOn this subject Swedenborg speaks\\nfrequently and forcibly. Here is a pas-\\nsage from the Divine Providence\\nLove desires to be loved. This is im-\\nplanted in it, and so far as it is loved in\\nreturn, it is in itself and in its own de-\\nlight. It is therefore evident that if\\nthe Lord loved man only, and were not\\nloved in return by man, the Lord would\\nadvance, and man would withdraw.\\n155", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0161.jp2"}, "162": {"fulltext": "P0l5cl)fast6\\nThe Lord therefore provides for the ex-\\nistence of reciprocality in man. Man s\\nreciprocality is in this, that the good\\nwhich his will favors and which he does\\nfrom freedom, and the truth of which\\nhe thinks and speaks from volition ac-\\ncording to reason, seem to be from\\nhimself and that this goodness in his\\nwill, and this truth in his understand-\\ning, seem to be his own nay, more,\\nthey seem to man to be from himself\\nand his own, precisely as though they\\nwere his own. There is no difference\\nwhatever^ (92.)\\nThis doctrine which makes the ap-\\npearance of self-derivation in man s life,\\nand the maintenance of that appearance,\\nthe very divine end in creation, saves us\\nboth from the irrational conception of a\\nself-existent force out of God, and also\\nfrom the monstrous idea that we are\\nGod. It is a doctrine that gives us at\\nonce a matchless central principle for\\na true spiritual philosophy, and at the\\nsame time it furnishes us a basis for a\\n156", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0162.jp2"}, "163": {"fulltext": "ConcluDing (KflocOs\\nsurpassing system of religious thought\\nand life. It saves us both from mate-\\nrialism and pantheism, the Scylla and\\nCharybdis of spiritual and religious\\nthought.\\nThese New-Church doctrines con-\\ncerning the healing of the body through\\nthe soul are the most comprehensive of\\nall teachings. They extend from the\\nsurface practices of mental healing to\\nthe heights of spiritual purpose and\\nlife. They are extremely practical, and\\napply to every state and condition of ex-\\nperience. They are serviceable to our\\noutmost conditions of mind and body,\\nyet they will always extend above\\nus to lead us on and up to an ever\\ncloser conjunction with God, however\\nclose may at any time be our walk with\\nHim. They are steps which extend\\ndown and out to the humblest followers\\nof divine truth, and up and in far above\\nthe heights of man s loftiest attain-\\nments to the very Throne.\\nAnd he who keeps them will be sure\\n157", "height": "3369", "width": "2003", "jp2-path": "psychiasishealin00mann_0163.jp2"}, "164": {"fulltext": "Ip5^cbfa0(5\\nof the fruit of his keeping. He will be\\nled ever nearer and more near to the\\nFountain of Life to an ever more en-\\nlightened wisdom, an ever more inspir-\\ning love, and thus to an ever more\\nabundant life.\\nTHE END.\\nH 244 83", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0164.jp2"}, "165": {"fulltext": "", "height": "3386", "width": "1908", "jp2-path": "psychiasishealin00mann_0165.jp2"}, "166": {"fulltext": "", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0166.jp2"}, "167": {"fulltext": "", "height": "3335", "width": "1812", "jp2-path": "psychiasishealin00mann_0167.jp2"}, "168": {"fulltext": "._^1\u00c2\u00b0^\\nI\\nV ,0-.,\\n-0 1*\\n^o.--.T\\nL ^^%i/ L A*\\nA", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0168.jp2"}, "169": {"fulltext": "i\\n-o\\nI\\n\u00e2\u0080\u00a2e.\\ne?-\\n0^\\n0 \u00c2\u00bbiv-\\n4V\\n^Va- \u00e2\u0080\u00a2^ie. A* .*\u00c2\u00abSi", "height": "3335", "width": "1812", "jp2-path": "psychiasishealin00mann_0169.jp2"}, "170": {"fulltext": "", "height": "3408", "width": "1937", "jp2-path": "psychiasishealin00mann_0170.jp2"}}