The Arena. Volume 4, No. 23, October, 1891. Various

did this movement originate among women, and why have so large a proportion of its exponents belonged to the so-called weaker sex? Because the intuitional and spiritual senses of women are keener than those of men, and mental healing is not the result of profound reasoning. It is the seeming “weak things of the world which confound the strong.” Men are largely immersed in intellectual and formulated systems, and when the time was ripe for new light and attainment in spiritual evolution to dawn upon humanity, it might have been expected that its first delicate rays would be detected by woman.

      The one great principle which underlies all mind healing is contained in the assumption that all primary causation relating to the human organism is mental or spiritual. The mind, which is the real man, is the cause, and the body the result. The mind is the expressor, and the body the expression. The inner life forces build the body, and not the body the life forces. The thought forms the brain, and not the brain the thought. The physical man is but the printed page, or external manifestation, of the intrinsic man which is higher and back of him.

      Materia medica deals with effects rather than primary causes. It seeks to modify the expression, which can only be done through the expressor. It is axiomatic that to change results we deal with causes. This principle is so widely recognized that it is seen in an endless variety of phases, even among barbarous and half-civilized races. The charms and incantations used for healing among Indian tribes have this significance. With all their barbarism they are near to nature and keen in locating causation. With nothing more than a superstitious basis, charms, incantations, dances, images, ceremonies, and shrines have a wonderful influence for healing. They divert the mind from the ailment, and stimulate a strong faith which awakens the recuperative forces to action, and thus cause a rapid recovery.

      A traveller in Algiers relates the following conversation he had with a Moorish woman of high class: “When ill do you go to the doctor?” he asked. “Oh, no; we go to the Marabout; he writes a few words from the Koran on a piece of paper, which we chew and swallow, with a little water from the sacred well at the Mosque. We need no more and soon recover.”

      If a skilful exercise of baseless superstition upon mind can be so efficacious, what results are possible by a judicious use of the truth? Mental causation is abundantly proved by the well-known effects of fear, anger, envy, anxiety, and other passions and emotions, upon the physical organism. Acute fear will paralyze the nerve centres, and sometimes turn the hair white in a single night. A mother’s milk can be poisoned by a fit of anger. An eminent writer, Dr. Tuke, enumerates as among the direct products of fear, insanity, idiocy, paralysis of various muscles and organs, profuse perspiration, cholerina, jaundice, sudden decay of teeth, fatal anæmia, skin diseases, erysipelas, and eczema. Passion, sinful thought, avarice, envy, jealousy, selfishness, all press for external bodily expression. Even false philosophies, false theology, and false conceptions of God make their unwholesome influence felt in every bodily tissue. By infallible law, mental states are mirrored upon the body, but because the process is complex and gradual, we fail to observe the connection. Mind translates itself into flesh and blood.

      What must be the physical result upon humanity of thousands of years of chronic fearing, sinning, selfishness, anxiety, and unnumbered other morbid conditions? These are all the time pulling down the cells and tissues, which only divine, harmonious, and wholesome thought can build up. Is it surprising that no one is perfectly healthy? If man were not linked to God, and unconsciously receiving an inflow of recuperative vital force, the multitudinous destroyers would soon disintegrate his physical organism. Can the building forces be strengthened, stimulated, and made more harmonious and divine? Yes, through mind. The mind surely but unconsciously pervades every physical tissue with its vital influence, and is present in every function; throbbing in the heart, breathing in the lungs, and weaving its own quality into nutrition, assimilation, sensation, and motion.

      A conscious fear of any particular disease is not necessary to induce it. The accumulated strands of the unconscious fear of generations have been twisted into the warp and woof of our mentality, and we find ourselves on the plane of reciprocity with disease. Our door is open to receive it. What is disease? A mental spectre, which to material vision has terrible proportions. A kingly tyrant, crowned by our own beliefs. It has exactly that power which our fears, theories, and acceptances have conferred upon it. It is not an objective entity, but our sensuous beliefs have galvanized it into life. “As a man thinketh, so is he.” Realism to us may be conferred upon the most absolute non-entity, if we give it large thought space, and fear it. As a condition, disease is existent; but not as a God-created entity, in and of itself. It appears veritable to us, because we have unconsciously identified the Ego with the body.

      The material standpoint is false. We are immaterial; not bodies, but spirits—even here and now. Having lost spiritual consciousness, we practically,—though not theoretically,—feel that we are bodies. To grasp our divine selfhood and steadily hold it, disarms fear and all its allies, and promotes recuperation and harmony. When the intrinsic man dethrones the false and sensuous claimant, and asserts his divine birthright of wholeness [holiness] the body as a correspondence falls into line and gradually expresses health on its own plane. Normally and logically, that which is higher should rule the lower. The body, instead of being the unrelenting despot, then becomes the docile and useful servant. In its subordinate position, where it rightfully belongs, it grows beautiful and harmonious. Men live mainly in their bodily sensations. Such living, though apparently real, is a false sense of life. There is a profound significance in the scriptural injunction, “Take no thought for your body.” The dyspeptic thinks of his stomach, and the more he has it in mind the more abnormally sensitive it becomes. The sound man has no knowledge of such an organ, except as a matter of theory. The body, when watched, petted, and idolized, soon assumes the character of a usurper and tyrant. Retribution is sure and inherent under such conditions.

      A change of environment often cures, simply because novelty diverts thought which before has been centered upon the body. The improvement, however, is often credited to better climate, water, or air. Human pride seeks for its causation without rather than within. Secondary causation is really effect, though not often so diagnosed. The draft occasions the cold, but it gets its deadly qualities from cumulative belief and fear. Who has not seen persons in which this bondage and sensitiveness have become so intense that even a breath of God’s pure air alarms them. In this way a great mass of secondary causation has been invested with power for evil, and mistaken for that which is primary. Noting the tremendous power of grown-up accumulations of false belief, we may glance at the modus operandi of mental healing.

      There are two distinct lines of treatment which may effect a cure; one by intelligent and persistent self-discipline and culture, and the other through the efforts of another person called a healer. Often there is a combination of both. The power does not lie in the personality of the healer, nor in the exercise of his will-power. Neither hypnotism nor mesmeric control are elements in true mind-healing. The healer, in reality, is but an interpreter and teacher. The divine recuperative forces which exist, but are latent, are awakened and called into action. The patient is like a discordant instrument containing great capabilities, only waiting to respond in unison to active harmony. His distorted thought must be elevated and harmonized, so that he will see things in their true perspective. The healer gently guides him up into the “mount of transfiguration,” where he feels the glow of the divine image within, and sees that wholeness is already his, and will be made manifest as he recognizes it. A successful healer must be an overflowing fountain of love and good-will. He is but a conduit through which flows the divine repletion. He makes ideal conditions present. He steadily holds a mental image of his patient as already whole, and silently appeals to the unconscious mind of the invalid, to induce him to accept the same view. The patient’s mental background is like a sensitive plate, upon which will gradually appear outlines of health as they are positively presented. Improved views of his own condition spring up from within, and seem to him to be original. As they grow into expression in the outer man, his cure is complete.

      Do failures occur? Undoubtedly, and often. Even infallible principles can have but imperfect application because of local limitations. The failure of a particular field of grain does not disprove the universal principle of vegetable growth. The imperfection of the healer, and the lack of receptivity in the patient, are local limitations. There are sudden cures, but as a rule recovery will be in the nature of a