"Blessed is he that cometh in the Science of Wisdom." ~Phineas Parkhurst Quimby
December 17, 2017
[Conclusion from last week.]
by Phineas Parkhurst Quimby
I will now take a rose for an illustration. You are like a rose. You throw from yourself an atmosphere or vapor. When the rose is dead, all outside of it is darkness to the germ of the bud. This is the child. As the rose opens, it expands and unfolds itself to the world, the same as a child’s brain; as it expands, it opens the folds of its understanding. As the rose comes before the world of roses, it takes its stand with the rest of its kind. So it is with man. As he unfolds his knowledge, he is classed with other minds of his kind. As the rose throws off its peculiarities to the air, the world judges of its odor. So as man throws off his peculiar character of life or health or disease, the world is to judge of his happiness or misery by the fruits of his belief.
Take a person with consumption. The idea consumption is matter, and it decomposes and throws off an odor that contains all the ideas of the person affected. This is true of every idea or thought. Now my odor comes in contact with this odor thrown from you, and I, being well, have found by 20 years’ experience that these odors affect me, and also that they contain the very identity of the patient whom this odor surrounds. This called my attention to it, and I found that it was as easy to tell the feelings or thoughts of a person sick as to detect the odor of spirits from that of tobacco. I, at first, thought I inhaled it, but at last found that my senses could be affected by it when my body was at a distance of many miles from the patient. This led me to a new discovery, and I found my senses were not in my body but that my body was in my senses, and my knowledge located my senses just according to my wisdom. If a man’s knowledge is in matter, all there is of him is contained in matter; but if his knowledge is in wisdom, then his senses and all there is of him are outside of matter. To know this is a truth, and the effect is life in this truth, and this truth is in wisdom. So the man who knows all this is in wisdom with all his senses and life.
Then where do I differ from you? In this respect: my wisdom is my health, and your wisdom is your disease; for your wisdom is your belief, and my wisdom is my life and senses, and my senses teach me that your trouble is the effect of your belief. What is light to me is darkness to you. You being in the dark stumble and are afraid of your own shadow. I with the eye of truth see you in your darkness or belief and you seem to me blind, or like the rose you cannot see the light, while I being in the light see through the clouds of your ignorance and see your senses and all there is of you held in this ignorance by this error or matter and trying like the life of the rosebud to break through and come to the light.
You have eyes, taste and all your senses but the clouds are before them and as Jesus said, “Ye have eyes and see not and have ears and hear not and a heart but cannot understand.” Now what is the reason? It is this. Your eyes have not seen, your ears have not heard and your heart has not understood what happiness there is in knowing that your life, senses and all there is near and dear to you is not part of matter, and that matter is only a belief or casket to hold you in till wisdom dissolves the casket and lets you into the light of science. There you hold life in the form of the rose and live in a world of light where all the sorrows of Hell Eternal and disease can never come, where you can sit and see that what man takes for a reality is only the dross of heathen superstition. Then you will not be afraid of disease which leads to death.
You may observe if all I say is true, what is it good for if it is only a belief like all religious beliefs? If it is nothing but a belief, then I will admit that it is of no more value to a person than any religious belief. But it is not a belief and my practice proves the truth of my assertions. You may ask for proof that will give some light upon the subject. I will give it, as near as a man who has eyesight can explain colors to a blind person.
When I sit by a patient, if he thinks he has disease of the heart, the atmosphere surrounding him is his belief, and the fear of death is in the density of the clouds of his mind. Now knowing he is in the clouds somewhere, I, as it were, try to arouse him, but it appears as though he were blind, so I shake him to arouse him out of his lethargy. At last I see him aroused and look around but soon sink back again. By my talk I seem to disturb the clouds and this sometimes makes the patient very nervous, like a person coming out of a fit or awakening from a sound sleep. What I say is truth, and being solid, it breaks in pieces his matter or belief till at last he looks up to inquire what has been the trouble. My explanation rouses him and gives another change to his mind, and that is like a thunderstorm. When it thunders and the lightning flashes, the patient is nervous. When the cloud of ignorance passes over and the light of truth comes, then the patient sees where his misery came from, and that it was believing a lie that made him sick. My arguments are based upon my knowledge of his feelings, and this knowledge put in practice is the Science of Health and is for the benefit of the sick and suffering.
In giving to the public my ideas in regard to curing the sick, it will be necessary to correct some false ideas that have been circulated in regard to my religious belief. So I will say I have no belief in regard to any person's opinion or religion or disease. I know they are all based on a false idea of wisdom. I take the sick as I find them and treat them according to their several diseases. As their diseases are the result of their education or belief, I have to come in contact with their beliefs.” ~Phineas Parkhurst Quimby
Article: My Religious Belief
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Phineas Parkhurst Quimby: His Complete Writings and Beyond is the ultimate reference source for historically accurate information of this nineteenth–century clockmaker turned metaphysical teacher and healer. Including the Missing Works of P. P. Quimby; based on new and independent research by the editor, the present volume surpasses all previously published “complete” compilations of Phineas Parkhurst Quimby’s writings in size, scope and historical accuracy. Published by the Phineas Parkhurst Quimby Resource Center.
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Henry Wood (1834-1909) can be described as one of the pioneers of the New Thought movement, even though he was neither a minister nor the founder of a church or center. A successful businessman and author, Wood was forced by ill health to retire. He somehow came across the principles later known as New Thought, was healed, and sought to help others learn to heal themselves. He was one of the founders of the Metaphysical Club and at one time served as its president.
Wood, along with Horatio W. Dresser, was one of two New Thought authors specifically singled out for praise by William James in his Varieties of Religious Experience. Here is what James had to say about New Thought, known at the time as “mind cure”:
The plain fact remains that the spread of the movement has been due to practical fruits, and the extremely practical turn of character of the American people has never been better shown than by the fact that this, their only decidedly original contribution to the systematic philosophy of life, should be so intimately knit up with concrete therapeutics. (p. 94)
On the same page, James, after describing “a good deal of the mind-cure literature” as “so moonstruck with optimism and so vaguely expressed that an academically trained intellect finds it almost impossible to read it at all”, states in a footnote that he considers Horatio W. Dresser and Henry Wood “far and away the ablest of the group” of mind-cure authors.
The present volume is based on a long series of weekly columns commenting on Wood’s thought over the course of ten books. It includes the Suggestions and Meditations from Wood’s flagship work, Ideal Suggestion Through Mental Photography, and the Suggestive Lessons from The New Thought Simplified.
Library of Congress Control Number: 2016942723
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We are continuing our exploration of Phineas Quimby’s Christology. What was his interpretation of the work and person of Jesus Christ in his own words?
Today’s featured article The Senses [II] begins on page 507 of Phineas Parkhurst Quimby: His Complete Writings and Beyond. If you missed the first installment, it may be read here.
In Wisdom, Love, and Light,
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