by Phineas Parkhurst Quimby
Every person admits the mind has a great deal to do with the body and each one makes a difference between them. To such, the mind is the intellectual part of man and the body the servant. In one sense this is true to them, but to wisdom it is false, for they all admit that the mind can be changed and if intelligence can change, it cannot be wisdom.
Jesus made the real man of wisdom. Wisdom cannot change but it can arrange and classify ideas each in its proper place and show where mind falls short of wisdom. To suppose mind is wisdom is as false as to suppose power is in weight.
The natural man whose intellect is linked with the brute and who cannot see beyond matter reasons this way. He is in matter but thinks he is outside of it. He cannot see his absurd mode of reasoning, but it is shown in disease which is the subject of my philosophy. Man is composed of a combination of fluids and gases and also his mind. The mind being the offspring of his body or brain is virtually the same, although in his conversation he makes a distinction between them, but being in matter his intelligence cannot see beyond it. Therefore, he only believes in a superior wisdom as a mystery.
The fact that he admits it as a mysterious gift or power shows that he does not know it. To make man know himself is to convince him that he, his wisdom, is as distinct from his belief as he is from anything that exists separate from him; then he will give to mind an identity embracing everything having a beginning and ending.
Sickness and disease are contained in it but wisdom is no part of it. The sick embrace what they know and no more. Their wisdom is in their senses. The cause of so much mystery lies in the fact that man cannot understand how wisdom can have an identity and not be seen by the man of matter. We put wisdom in matter and if we cannot see it exhibiting life, then no wisdom represents it. If we see a dead person, we have no idea of a wisdom that exists with all the faculties that were exhibited through the body. We try to believe, but our belief is vague. We cannot describe it.
Man is not developed enough to see outside of his idea matter. He is in the idea prophesying of what may come hereafter. I have developed this wisdom which is the real man till I have broken through the bars of death and can see beyond the world of opinion into the light of Science and Wisdom. I can see what things have a being and how we take our opinions for a truth. The sun I will take as a representation of the man of wisdom. Let the light be his senses and the thing we see, his body. The senses embrace all the light and wisdom even its own identity. The idea sun sees the light and, not comprehending its power, looks upon the light as light, without intelligence, while it is the intelligence embracing everything. This is the spirit world.
The moon is a figure of the natural man. Its light is borrowed, or the light of the opinions of the sun. It thinks it has life of itself but the sun's light knows that it is the reflection of the sun's light. The wise man, in like measure, knows that the light of the body or natural man is but the reflection of the scientific man. Our misery lies in this darkness. This is the prison that holds the natural man till the light of wisdom bursts his bonds and lets the captive free. Here is where Christ went to preach to the prisoners, bound by error, before the reformation of science.
Source: Phineas Parkhurst Quimby: His Complete Writings and Beyond, beginning on page 381.
by Horatio W. Dresser
[Continued from last week.]
Mr. [George] Quimby gave abundant evidence to honest inquirers to show that he actually possessed the writings, and that they were genuine. But it was still necessary for those of us who knew the facts at first hand to explain the matter to those who came to inquire. With one exception we had not seen any of the manuscript books between 1893 and 1921, and inquirers had to take our word for it that the writings existed.
Although there was a tacit understanding between us with regard to the publication of the writings when certain conditions should be fulfilled, Mr. Quimby died several years ago without making provision for the disposition of them. When "A History of the New Thought Movement" was published, in 1919, I could do no more than express the hope that I might print the manuscripts at some future time. At last the way opened in December, 1920, for the publishing of those portions of the writings which have historical or permanent value. Mr. Quimby wished his father's Mss. to be published when their truth could be established without furthur controversies or misstatements. He knew that I was acquainted with their history from the beginning, knew those who copied the writings, knew that they were authentic, and that they were not the "first scribblings" of any other person. It was the wish of the family that I should do the editing and annotating.
As the statement has been made that some one else served as Dr. Quimby's secretary, revising and copying his manuscripts for him, or giving him her own writings, it is necessary to state once more that his son George was the secretary during the period in question, in Portland, 1859-60, while the copying was done either by him or by the Misses Ware, of Portland. George Quimby explained how this came about in his article in the New England Magazine, March, 1888. His statement is as follows:
"Among his earlier patients in Portland were the Misses Ware, daughters of the late Judge Ashur Ware, of the United States Supreme [District] Court; and they became much interested in `the Truth,' as he called it. But the ideas were so new, and his reasoning so divergent from the popular conceptions, that they found it difficult to follow him or remember all he said; and they suggested to him the propriety of putting into writing the body of his thoughts.
"From that time on he began to write out his ideas, which practice he continued until his death, the articles now being in the possession of the writer of this sketch. The original copy he would give to the Misses Ware; and it would be read to him by them, and, if he suggested any alteration, it would be made, after which it would be copied by the Misses Ware or the writer of this; and then reread to him, that he might see that all was just as he intended it. Not even the most trival word or the construction of a sentence would be changed without consulting him. He was given to repetition; and it was with difficulty that he could be induced to have a repeated sentence or phrase striken out, as he would say, `If that idea is a good one, and true, it will do no harm to have it in two or three times.'"
[This is the second installment of a four part series originally written and published as Chapter II. HISTORY OF THE MANUSCRIPTS, of The Quimby Manuscripts by Horatio W. Dresser. THOMAS Y. CROWELL COMPANY, 1921.—editor.]
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This month we continue our examination of the early history of the Quimby writings as detailed by Horatio W. Dresser in his 1921 publication of The Quimby Manuscripts.
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