by Phineas Parkhurst Quimby
Do man's troubles arise from his errors? I say that they do, but this is merely an opinion unless I can show more proof than my base assertion. I will try and give some proof of what I say. All will admit that if a person believes he is acting rightly to himself, he is. But if his acts are condemned by the world, he must suffer the penalty of them. This is true of every act in man's life. It is true also of the sick in every stage of disease from a lame ankle to a confirmed cripple. Their belief is the cause of their trouble. Man never acted at all unless his acts were a combination of these two same laws. Sometimes they are separate and sometimes they are not and when they are not, then comes in the mystery as the interposition of God. Now if man knew what he was composed of, that is the identity called man, then his wisdom would put a different construction on his acts. Man is a combination of ideas and opinions and beliefs arranged into a form called man. The owner is not seen except by the representative which acts outside the real man. The true scientific man is not known by either of the other two. The scientific man is the one that deals out to the natural man and he moves the figure or machinery called the natural man. Now the figure or machine is the thing to be studied for it is the facsimile of the owner. And if the owner owns his body or machine independently, then all will go well and he will be happy. But if some one has a mortgage or claim on the body, then he shows it by complaining.
If consumption gets a claim on a person, it will not let him off till it saps the very foundation of the vineyard. For the body is like a vineyard and the owner is responsible to himself for his acts. If he buys anything, he must pay for it and there is no escaping from it. It is like buying an article that we do not want merely because some person will trust us for it. But the pay day will come and if we cannot pay, we shall have to be cast into prison till the debt is paid. As Christ or Science is the Savior, when he comes and explains his truth, it pays the debt and sets the debtor free and he tells him to beware how he gets into debt again. Now every person knows that there are thousands of ways of getting a person's money for some trifling object which is of no use whatever. So that if a person is not on his guard, he is liable to spend more than his income. This is only the emblem of the spiritual man. His spiritual body is the vineyard; his errors are his debts; his wisdom is his riches. The world is the merchandise and the peddlers and traders are the ideas that are asked to be bought or believed.
Now every person is thrown into the community where all these hawkers and peddlers are. And their ideas are the articles of the world which every one wishes to buy, for they think they cannot get along without them. The doctor brings out his sign and puts in a card of what he keeps on hand. All kinds of diseases are hung out for sale. Here is a pattern: a thin face, sunken eyes, poor skeleton, all ragged like an automaton. Speak to it and you will see that it coughs and throws itself into a variety of forms. This you are asked to purchase and your curiosity is excited so that you pay the proprietor to explain how it is made. He begins to say that the first thing is to go out into the cold till you begin to shiver. He explains, and the image represents the feelings till you get so worked up that you buy the idea and give your note or belief and return home, with the assurance that if you manufacture any more or let it to your children, you must pay for the patent. So you give a claim to the disease and home you go, and now you have sold yourself for life.
Source: Phineas Parkhurst Quimby: His Complete Writings and Beyond, beginning on page 158.
by Horatio W. Dresser
[Continued from last week.]
In the account of his father's life published in the New England Magazine, George Quimby says,
"He had a very inventive mind, and was always interested in mechanics, philosophy and scientific subjects. During his middle life, he invented several devices on which he obtained letters patent. He was very argumentative, and always wanted proof of anything, rather than an accepted opinion. Anything which could be demonstrated be was ready to accept; but he would combat what could not be proved with all his energy, rather than admit it as a truth.
"With a mind of this combination, it is not strange that, when a gentleman visited Belfast, about the year 1838, and gave lectures and experiments in mesmerism, Mr. Quimby should feel deeply interested in the subject. Here was a new, to him at least, phenomenon; and he at once began to investigate the subject; and on every occasion when he could find a person who would allow him to try, he would endeavor to put him into a mesmeric sleep. He met with many failures, but occasionally would find a person whom he could influence.
"At that time Mr. Quimby was of medium height, small in stature, his weight about one hundred and twenty-five pounds, quick motioned and nervous, with piercing black eyes, black hair and whiskers; a well-shaped, well-balanced head; high, broad forehead, and a rather prominent nose, and a mouth indicating strength and firmness of will; persistent in what he undertook, and yet not easily defeated or discouraged.
"In the course of his trials with subjects, he met with a young man named Lucius Burkmar, over whom he had the most wonderful influence; and it is not stating it too strongly to assert that with him he made some of the most astonishing exhibitions of mesmerism and clairvoyance that have been given in modern times.
"At the beginning of these experiments, Mr. Quimby firmly believed that the phenomenon was the result of animal magnetism, and that electricity had more or less to do with it. Holding to this, he was never able to perform his experiments with satisfactory results when the `conditions' were not right, as he believed they should be.
"For instance, during a thunder-storm his trials would prove failures. If he pointed the sharp end of a steel instrument at Lucius, he would start as if pricked with a pin; but when the blunt end was pointed toward him, he would remain unmoved.
"One evening, after making some experiments with excellent results, Mr. Quimby found that during the time of the tests there had been a severe thunder-storm, but, so interested was he in his experiments, he had not noticed it.
"This led him to further investigate the subject; and the results reached were that, instead of the subject being influenced by any atmospheric disturbance, the effects produced were brought about by the influence of one mind on another. From that time he could produce as good results during a storm as in pleasant weather, and could make his subject start by simply pointing a finger at him as well as by using a steel instrument.
"Mr. Quimby's manner of operating with his subject was to sit opposite to him, holding both his hands in his, and looking him intently in the eye for a short time, when the subject would go into the state known as the mesmeric sleep, which was more properly a peculiar condition of mind and body, in which the natural senses would, or would not, operate at the will of Mr. Quimby. When conducting his experiments, all communications of Mr. Quimby with Lucius were mentally given, the subject replying as if spoken to aloud.
[This is the second installment of a four part series originally written and published as Chapter III. QUIMBY'S RESTORATION TO HEALTH, of The Quimby Manuscripts by Horatio W. Dresser. THOMAS Y. CROWELL COMPANY, 1921.—editor.]
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This week we are continuing our examination of Phineas Quimby’s own restoration to health as detailed by Horatio W. Dresser in his 1921 publication of The Quimby Manuscripts. Whether this is a review, or is the first time you are reading the account of Quimby’s marvelous healing, I would invite you to follow along with us.
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