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

within. Sometimes the patient is cherishing some secret sin, or giving place to trains of thought colored with envy, jealousy, avarice, or selfishness. These are all positive obstacles to both mental and physical improvement, for thoughts are real things. The patient must actively co-operate with the healer, and make himself transparent to the truth. That which is misshapen has to grow symmetrical. Even if the mind could be instantly permeated with the belief of health, the body will need a little time to completely change its expression. Should these limitations discourage anyone? Not in the least, but rather the reverse. The fact that the cure is in the nature of a growth, is evidence that it is normal and permanent, rather than magical or capricious. Limitations are present, but they can be surmounted.

      The phenomenon of pain, so commonly regarded as an evil, is only a warning voice to summon our consciousness from its resting-place in the damp, morgue-like basement of our being, to the higher apartments, where sunshine and harmony are ever present. It is beneficent when its message is heeded, for it is thereby transformed into blessing. Our resistance to it, and misunderstanding of its significance, prevent that possible transformation. The process of cure through mind, though in itself a steady growth, often appears to the consciousness of the patient as vibratory and uneven.

      Many could heal themselves without the aid of another, if they appreciated the tremendous power for good of concentrated mental delineation of the ideal. By such exercises of mind, a wholesome environment can be built up, even if at first the process seems almost mechanical. But instead of such self-building, out of an infinitude of divine material, the average man is inclined to vacate the control of his being, put his body into the keeping of his doctor, and his soul [himself] into the care of his priest or pastor.

      Efficiency for self-treatment is increased as the power of abstraction is cultivated. Hold a firm consciousness of the spiritual self, and of the fact that the material form is only expression made visible. Firmly deny the validity of adverse sensuous evidence, and at length it will disappear. Silently but persistently affirm health, harmony, and the divine image. Give out good thought, for thoughts are real gifts. In proportion as you pour out, the divine repletion pours in. Look upon the physical self as only a false claimant for the Ego. Hold only the good in your field of vision, and let disease and evil fade out to their native nothingness, from lack of standing-room. Even a warfare against evils as objective realities, tends to make them more realistic. At convenient seasons, bar out the external world, and rivet the mind tenaciously to the loftiest ideals and aspirations, and for the time being forget that you possess a body. Oh, victim of nervous prostration and insomnia, test these principles and see if they are not superior to anodynes, opiates, bromides, and chorals, and be assured that they leave no sting behind. The great boon which they bestow is not limited to nervous and mental disorders; its virtue penetrates to the outermost physical limits.

      The whole atmosphere of race thought in which we live is sensuous. This vast unconscious influence must be overcome. The mental healer is like one rowing against the current of a mighty river. Humanity is “bound in one bundle,” and it is with difficulty that a few can advance much faster than the rythmical step of the mass. Even the Great Exemplar in some places could not do many mighty works because of surrounding unbelief.

      Man is peering into the dust for new supplies of life, which are stored around and above him. Is it not time that he should make a serious effort to throw off the galling yoke of cruel though intangible masters, and achieve freedom and emancipation?

      Turning to the religious aspect of mental healing, it is seen to be in harmony with revelation, and also with the highest spiritual ideal in all religions. While rebuking scholastic and dogmatic systems on the one hand, and pseudo-scientific materialism on the other, it vitalizes and makes practical the principles of the Sermon on the Mount. The healing of to-day is the same in kind, though not equal in degree to that of the primitive church. It is in accord with spiritual law, which is ever uniformly the same under like conditions. The miracles of the Apostolic Age were real as transactions, but their miraculous hue was in the materialistic vision of the observers. Healing is the outward and practical attestation of the power and genuineness of spiritual religion, and ought not to have dropped out of the Church. The divine commission to preach the gospel and heal the sick, never rightly could have been severed in twain, because they are only different sides of one Whole. By what authority is one part declared binding through ages and the other ignored? Who will assert that God is changeable, so that any divinely bestowed boon to one age could be withdrawn from a subsequent one? The direct assurance of the Christ, that “these signs shall follow them that believe,” is perpetual in its scope, because “them that believe” are limited to no age, race, or condition. As ecclesiasticism and materialism crept into the early church, and personal ambitions and worldly policies sapped its vitality, spiritual transparency and brotherly love faded out, and with them went the power—or rather the recognition of the power—to heal.

      Wonderful works are not limited alone to those who accept the Christian religion; but in proportion as other systems recognize the supremacy of the spiritual element, and catch even a partial glow of “that true light which lighteth every man that cometh into the world,” their intrinsic qualities will be made outwardly manifest. A right conception of God, as infinite present Good, strongly aids in producing the expression of health. “In Him we live, and move, and have our being.” An abiding concept of such truth directly promotes trust, harmony, healing. Seeming ills are not God-created powers, but human perversions and reflected images of subjective states. As a higher and spiritual standpoint is gained, apparent evils dissolve, and then in bold relief is seen the fair proportions of the Kingdom of the Real.

      MR. AND MRS. HERNE

BY HAMLIN GARLAND

      In May last, in a small hall in Boston, on a stage of planking, hung with drapery, was produced one of the most radical plays from a native author ever performed in America. Mr. and Mrs. James A. Herne, unable to obtain a hearing in the theatres for their play, which had been endorsed by some of the best known literary men of the day, were forced to hire a hall, and produce Margaret Fleming bare of all mechanical illusion, and shorn of all its scenic and atmospheric effects. Everybody, even their friends, prophesied disaster. In such surroundings failure seemed certain. But a few who knew the play and its authors better, felt confident that there was a public for them. It was a notable event, and the fame of Margaret Fleming is still on its travels across the dramatic world.

      There were two reasons for this result, the magnificent art of Mrs. Herne, which “created illusion by its utter simplicity and absolute truth to life,” and second, because the play was, in fact, as one critic said, “an epoch-marking play.” It could afford to dispense with canvas, bunch-lights, machinery, as it dispensed with conventional plot and epithet, and as its actors discarded declamation and mere noise.

      The phenomenal success of Mr. and Mrs. Herne brought them prominently before the literary public. Interest became very strong in them as persons as well as artists, and from an intimate personal acquaintance with them both, I have been asked to give this brief sketch of their work previous to Margaret Fleming