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Treatment for Self Ifteallng |

"/ come that ye may have Life and have
it more abundantly."



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art ever beside me, Divine One!
In Silence I seek now thy aid !
take thy hand trustingly *
And am of nothing afraid,
I cling to thy Love in the Silence,

Forgot is Life's unrest and care,
I trust in thy promise of healing !

All is well, for I know thou art near!
I rest like a babe o~ the bosom

Of her who gave to it life 1
I've relaxed every nerve of my body ;

And Faith has o'ercome all my strife.
Thus resting, 1 receive, O my Father!

Thought's ocean is bearing me on!
The winds of the Spirit are wafting

Me unto the Peace of I he One !
One is the source of my Being!

One is my Healer of pain!
Drifting in Peace in the Silence

I find my lost youth again!
I am thine, O thou who art Patience!

From thy Presence all suffer ing's flown!
Sweetly over my desert of error

The blossoms of Truth are now sown.
The One Life my Being is filling!

Health within me is weaving i's chain.
I am healed ! I am healed ! O beloved!

In Thee 1 am healed of my pain!
Amen and Amen I In Peace now

I resume my labor laid down!
Love Divine in Truth has redeemed me!

O Soul thou hast come to thine own!

HENRY HARRISON BROWN.



To be memorized, and repeated, "in Faith believing'
at times of mental or physical distress,

^J?&ffi*J1S&Z~3ti^ viitiMffiiifoVfi^'






Copyrighted by H. H. Brown 1912



OTHER BOOKS

BY HENRY HARRISON BROWN



The Lord's Prayer. A Vision of Today.

Leatherette, $1.00.
Concentration The Road to Success
120 pp. Paper, soc.

Success: How Won Through Affirmation.

zoo pp. Paper, SOG.
How to Control Fate Through Suggestion

60 pp. Paper, 250.
Self-Healing Through Suggestion*

60 pp. Paper, 250.
Not Hypnotism, But Suggestion

60 pp. Paper, 25C.
Man's Greatest Discovery. Paper, 250.

Dollars Want Me The New Road to Opulence
24 pp. Paper, loc.

....Other Publications in Preparation....

Mr. Brown is also Editor and Publisher of a
New Thought Magazine entitled "NOW" A
Journal of Affirmation. |i.oo a year. Address

589 Haight St., SAN FRANCISCO, CAL.



CDc Cora's prapcr

fl Vision or Co-dap

m

A SERIES OF ESSA YS

BY -

HENRY HARRISON BROWN



SOUL CULTURIST



Prayer is the contemplation of the facts of life from the
highest point of view. It ifc a soliloquy of a beholding and
jubilant soul. It is the spirit of God pronouncing h*,s vrork good.

in "Self Iterance."



NOW" COMPANY
San Francisco, California
1915



RAYER is one of the elements
of the religious life. It is the
vehicle through which spiritual
medicine is given. A valuable specific
for the mental and spiritual disturb-
ances that underlie all disease. it is
a natural instinct of the soul. It is as
natural for us under certain circumstances
to look to a Supreme Power above us, or
within us, for help as it is for birds of pas-
sage, at certain seasons of the year, to go
south. We are drawn by a spiritual instinct
to God in prayer because it is a part of the
Divine plan that thus we should find relief.
Prayer is a conscious recognition of our
dependence and subjection to powers un-
seen, but superior to our own The in-
fluence of a calm trust and faith express-
ing itself in prayer, uttered or unexpressed,
over the functions of organic life, cannot
be overestimated. F. W. Evans in "The
Divine Law of Cure".



Contents.

Proem 11

Our Father 15

Who Art in Heaven 23

Hallowed Be Thy Name 37

Thy Kingdom Com e 51

Thy Will Be Done 65

On Earth 75

As It Is in Heaven 89

Give Us This Day, etc. 97

Forgive Us, etc., 109

Lead Us, etc. 119

Deliver Us, etc. 135

Epilogue, For Thine, etc. 143

Forever 163

The Silent Hour.

Theodore Parker's Prayer 167

J. L- Jones' Prayer 172

Help Thou Mine Unbelief 174

Agreement 180

Nature _. 181

Being 183

Experience 185

Self Trust 187

Harmony 189

Supply 191

Liberty 193

Love 195

Trust 197

Friendship 199

Guidance 201

Light 203

Peace 213

I Welcome All 218

Herein is Peace 218

God's Autograph 219

Mine Own 220

vii



things are wrought by prayer
Than this world dreams of. Where-
fore let thy voice
Rise like a fountain for me night and day.
For what are men better than sheep or

goats

That nourish a blind life within the brain,
If, knowing God, they lift not hands of

prayer
Both for themselves and those who call

them friend?

For so the whole round earth is every way
Bound by gold chains about the feet of God.
Tennyson, in "Idylls of the King".



O, God, give us the whirlwind vision! Let

us see
Clear-eyed, that flame creation we call

earth,
And Man, the shining image, like to Thee.

Let the new age come swiftly to the birth,
When this Thy world shall know itself

divine;
And mortals waking from their dream of

sense,
Shall ask no proof, no message and no

sign

Man's larger sight, the unanswerable ev-
idence.

Angela Morgan.

viii



PROEM.

^-HROUGH this Prayer all the rev-
\y erence, faith, trust, love and re-
ligious fervor of ages has been
uttered. It may seem sacrilege, how-
ever sacredly we may question it, to
put new interpretations to it. Like as an
old Cremona retains the echo of an inspira-
tion of the magic hands that have once set
it into musical vibrations so this Prayer
retains the music of the lips that taught us
to pray, and the affections of whom
we have heard utter it. As the English
speech uttered by one unseen in our
hearing in foreign lands brings to our
thought a flood of memories, and to our
eyes tears; as the flag of one's country on
a foreign soil awakens into glow the loyal,
throbbing heart; as the song mother sang
still carries in later manhood all that moth-
er's power, though sang by one unknown;
as the photograph brings to vision the face
we loved, but long lost to mortal sight; as
the melody of boyhood makes the old man
a boy again, even so do the words of the
Prayer stir in us all that we have felt and
thought since we lisped it at mother's knee.
In this spirit I invite its study. Modern
criticism and the added intelligence of to-
day are throwing so much of the past that
we hold sacred into the waste, that I
would save this, which the heart rebels to

ix



let go, to the reverent love of the present.
I wish still to keep in it the echoes of
childhood; the vibrations of the home; the
throbs of early loves; the sacredness of filial
and fraternal lives; the reverence that old
age, the altar and the grave have left in it.
Hallowed association and fond memories
are the best avenues through which we may
reach the Sacred Altar of the Soul. Here
they are enshrined, and here I would leave
them, merely adding to the dim religious
light of oriel and nave, and to the vest-
ments of religious faith, the glory of the
scientific faith, and the awakened spirit of
invention. We need not accept the thought
of monk, priest and ecclesiastic; we need
not repeat the creeds of synod, council, diet,
edict or king. We will, however, find with-
in ourselves the same reverence for good-
mess, the same love of Truth; and the same
inspiration from beauty which all the past
devotees under all lines of thought have
wrought. While intellectually we differ
widely, we are of the same humanity, and
diverse in thought, we are one in feeling.
Each will find in the spirit of the Prayer a
common expression for a common need.
In the Spirit of Unity, and with Peace in
my heart and Good Will inspiring my pen,
I send forth these Twentieth Century
Thoughts upon the Prayer of the Ages.






Each day before the blessed Heaven,
I open wide the windows of my Soul
And pray the Holy Ghost to enter in.
Theodore Tilton.



BE not afraid to pray to pray is right.
Pray if thou canst with hope; but ever

pray.

Though hope be weak or sick with long de-
lay.

Pray in th e darkness if there be no light,
For in the time remote from human sight
When war and discord on this earth shall

cease;

Yet every prayer for universal peace
Avails the blessed time to expedite,
What e'er is good to wish ask that of

heaven,
Though it be that thou canst not hope to

see:

Pray to be perfect though material leaven
Forbid the spirit so on earth to be,
But if for any wish thou darest not pray,
Then pray to God to cast that wish away.
Hartley Coleridge.

xi



E nature of spiritual prayer is
dual; it is breathing and the air
breathed; it is seeking and that
which is sought. Thought and con-
centration, these are its vehicles; wis-
dom, and truth, love of such is its
basis. It is the ultimate concept; it is the
drawing of the Soul toward God, the sub-
lime expression of trust in that which we
have not seen. Trust! Trust! How can
there be life without faith? To doubt the
goodness of God is to belie mother and
father. He who boldly lays claim to the
real prerogatives of man which are spirit-
ual, who elects henceforth to walk with
God, shall be reinforced by Infinite Power
and shall be wise by communications of the
Supreme Mind. Stanton Davis Kirkham.



xii



OUR Father in heaven
We hallow thy name;
May thy kingdom holy
On earth be the same!
Oh, give to us daily

Our portion of bread;
It is from thy bounty

That all must be fed!
Forgive our transgressors
And teach us to know,
That humble compassion,
That pardons each foe!
Keep us from temptation,
From weakness and sin,
And thine be the glory,
Forever! Amen!

(Rhythmic version.)



xiii



After this manner therefore pray ye . .

V

R Father which art in heaven,

Hallowed be thy name!

Thy Kingdom come!

Thy will be done in earth as it is in heaven,
Give us this day our daily bread.
And forgive us our debts
As we forgive our debtors.
And lead us not into temptation.
But deliver us from evil.

Amen.

(Tichendor's version.)



xiv



"OUR FATHER WHO ART
IN HEAVEN."



title of Heavein-Father
Universal Power, is the
oldest title in literature.
Max Mueller traces it back from
our times through the Latin Jupi-
ter, and the Greek Zeus-Pater,
to the old Aryan literature. It
is also found in the Chinese in the
religious word "Ti." The concep-
tion of God as Father, as found in
the New Testament, no doubt came
from the Greek through the Alex-
andrian School of Philosophy. But
it is found in certain Hebrew litera-
ture, and was probably brought to
them through the Persian conquest
by Cyrus. This conception is a nat-
ural one, as primitive man's first
ideas of the Universe would neces-

15



'satiny foe that, of power, and he
would also necessarily locate that
power in the unseen universe which
was, to him, the over-shadowing
heavens. As earthly power center-
ed at that time in the father (for
the earliest government was patri-
archal), he would naturally give
that term to Universal Power which
stood to him as the symbol of ma-
terial authority.

His conception of the qualities and
demands of that power would neces-
sarily be colored by his experiences
with his earthly father. All con-
ceptions of God are formed from
the personal experiences of the in-
dividual. Thus, when men devel-
oped government of tribe and king-
dom, God became to them a Chief
and a King. To the warrior, he is a
God of Battles; to the peaceful, he
is the Prince of Peace.
In the prayer which Jesus gave his
disciples permission to use, is the
title "Our Father." In this per-
sonal pronoun "Our" Jesus lifted

16



that early conception out of the bar-
barous idea, out of the idea of sepa-
rateness, distance and limitation,
thus making it a personal matter-
near, filial and warm.
The thought contained in "Our
Father " is the noblest conception
ever applied to Absolute Life; is
purely in harmony with the facts of
Nature and the later conception of
Unity. It is one of the greatest, if
not the greatest contribution to re-
ligious thought ever made by any
teacher, and shows the great supe-
riority of the Gospels over all other
religious literature.
"Our Father " links in spirit, as
well as in name, the Father and Son,
the Creator and created, the condi-
tioned and the Unconditioned, the
manifestation and the Power which
manifests.

The Son must necessarily inherit
the powers, possibilities, faculties,
and functions of the parent. Jesus
in this connection places the human
soul, in human thought, not as a
separate entity, but as an expres-

17



sion of the One. He gives to
each human individuality omnipo-
tent and omniscient power, with in-
finite possibilities of expression.
He also in the word "Our," links
humanity into one whole, making it
not only one family, but one great
human soul. He said later "I go to
my God and your God, to my Father
and to your Father. "
The reception, application and re-
alization of this conception is the
whole of New Thought, and the
many methods through which this
may be applied and realized neces-
sarily gives rise to many schools.
Individual conception and ex-
perience in life color the instruction
of every teacher; but when we add
to Jesus ' expression, ' ' Our Father, ' '
his definition of God, namely, < ' God
is Spirit" and "God is Love," we
have the key to his conception of
God as Father and man as His child.
Since God is Spirit and Love, His
child is Spirit and Love.
When one using this prayer says
"Our Father" and shall think of

18



himself as Spirit and Love, and as
one with the Father in Spirit, he
will bring himself into true spirit-
ual and filial relation with Univer-
sal Life, and make himself recep-
tive to an involution from that Life
which will manifest in him an un-
folding consciousness of himself as
Spirit and as Love.
This mental attitude is that of re-
ceptivity along every line of expres-
sion. It will give inspiration to
thought, to health, to body and to
success in endeavor. What my
Father is, I am. The intelligence
my Father is, is mine to express.
The life my Father is, is mine to
enjoy. The power my Father is, is
mine to use.

As one grows into the mental habit
of thus looking upon himself as a
child of God, he casts away all re-
grets of the past, all thought for
the future, all fear, worry and anxi-
ety in the present. An abiding faith
in himself, as a child of God, and in
his ability to accomplish whatever
he desires, gives him peace of mind,

19



mental poise and physical health.
I can think of no two words that
have equal power for the New
Thought teacher and the mental
healer, and of none that open to the
individual such realization of Uni-
versal Love,

Concentration upon this thought of
the individual as one with Unity,
with Universal Life, Intelligence
and Love, using affirmations of
unity with it, must necessarily
bring that state of mind which is
the culmination of individual un-
foldment while in the flesh, i. e.,
present consciousness of immortal-
ity. This, Jesus realized when he
declared, "The Father and I are
one!"

Thus that early thought of the
"Heaven-Father" has become the
later thought of Unity.
Through ages there has been an
evolution of Human Perception and
of the Truth the ancients felt as
they looked upon the heavens and
there enthroned Infinite Power, as

20



Universal Father. This thought
has become our thought of Omnipo-
tence. The human consciousness
has found itself to be Love, and that
perception of Self as Love is now
enthroned in the universe, and Om-
nipotence is not alone Power, but
is Loving Power. It is Love.
It has taken ages for man to drop
the symbol of Thor's hammer for
the Heaven-Father, and put in its
place the symbol of Calvary 's cross.
Force is fast yielding to Love among
the nations of the earth. The angels '
Christmas song is embodied in this
later perception, and through ' ' Our
Father " realized, will that prom-
ised age come. Coming first to the
individual in the consciousness re-
alized in "I AM LOVE! and later
in the Eealization of Unity, ex-
pressed in: "The Father and I are



one!'



By lowly listening you shall hear the right
word. Emerson.

21



If all we miss

In the great plans that shake
The world still God has need of this

Even of our mistake.

Rose Hawthorne Lathrop.



I hear and behold God in every object, yet

I understand God not in the least.
Why should I wish to see God better than

this day?
I see something of God each hour of the

twenty-four and each moment then,
In the faces of men and women I see God

and in my own face in the glass,
I find letters from God dropped in the

street, and each one signed it by God's

name,
And I leave them where they are, for I

know that whereso'er I go
Others will punctually come for ever and

ever.

Walt Whitman.



Forgive the call!

I cannot shut Thee from my sense or soul!
I cannot loose me in the Boundless Whole;
For Thou art ALL!

Frances Ellingwood Abott.

22



"IN HEAVEN."

"WHO ART IN HEAVEN."

ZT is common for the reader
and student of the Bible to
import into its words an
interpretation from the thoughts
of today. The twentieth cen-
tury A. D. is as unlike that of
the first as the civilization of the
New England states is unlike that
of Mexico.

Habits of life and thought; customs
and laws; traditions and prejudices;
social and civil amenities, are at
antipodes.

Then astronomy, biology, physiolo-
gy, hygiene, geography and other
sciences, all now commonplace, were
then unknown. Mythology was
prevalent, Each phenomenon and
almost every individual thing had
its god.
The student of Greek history learns



the power of mythology. When he
will remember that the philosophy
of the New Testament is Greek, and
will seek to interpret the New Tes-
tament in the light of Greek " Logos
philosophy/' he will come nearer to
an understanding of the life and
words recorded therein of Jesus,
than he can in any other way.
It is well known to scholars that all
distinctive philosophy in the New
Testament is Greek. Very little of
Hebrew thought is there. What
there is, is largely from the Essenes,
one of the three sects into which
Judaism was divided.

When New Thought students will
thus read and interpret they will
see that when they attempt to alle-
gorize or to symbolize the Bible,
they are dropping out of the mod-
ern scientific methods of arriving
at truth and adopting the old Tal
mudic method, a method of author-
ity, of ignorance and superstition.
The method which Paul adopted
when he spoke of Sarah as a city;

24



when the record tells us she was a
wife of Abraham.

Once we allow ourselves to read in
symbols we enter a maze and add
only one more to the hundreds of
symbolic interpretations of scrip-
ture. One could take the life of any
public man or any era in the history
of any nation, and through symbol-
ism develop a system and a philoso-
phy. The method of Mrs. Eddy in
her "Key to the Scriptures" is the
old Talmudic method of reading the
Bible not as history, but as a mystic
and esoteric work, that needs inter-
pretation. A system of symbols
must be created for that purpose.
This is well for those that wish to
live through faith in some author-
ity. But it has no place in the life
of one who desires Truth above Au-
thority.

There are two ways of reading: one
for intellectual pleasure and devel-
opment, and one for the cultivation
of the feelings of reverence and
peace, those emotions which we

25



may class under the term religious.
As a religious inspiration, the
"Lord's Prayer, " like the "Twen-
ty-third Psalm, " is no doubt un-
equalled in all other literature. But
we are not to think for a moment
that whatever awakens emotions of
the religious is necessarily Truth.
If it were, then all mythologies and
all theologies are truth, for each has
been the occasion of the deepest re-
ligious feeling. The error of the
ages has been to make religion de-
pend upon some intellectual state-
ment on the one hand and on the
other hand to awaken the religious
sentiment through an appeal to the
emotions without a cultivation of
the reasoning powers.
The intention of our New Thought
philosophy is to keep each in its
proper province. Emerson saw this
and says:

"In your metaphysics you have de-
nied personality to the Deity; yet
when the devout emotions of the
soul come, yield to them heart and

26



life, though they should clothe God
with shape and color. Leave your
theory, as Joseph his coat in the
hands of the harlot, and flee."
I shall attempt first of all to find
what Truth is in the Prayer and
then we may use it as a vehicle to
carry the intelligence of today
through aspiration if we choose.
Heaven was a term with a very dif-
ferent meaning from our present
one in days of New Testament his-
tory. In ancient astronomy it meant
a circular concave sphere or, better,
a concentric series of spheres sur-
rounding the earth as the crystal
covers the face of a watch. They
were made of something transpar-
ent, but equally material with earth.
Over each of these ' ' floors of heav-
en" rolled one of the planets. Seven
heavens, one for each of the seven
planets, moon, Mercury, Venus, sun,
Mars, Jupiter and Saturn. The
eighth was the heaven of the fixed
stars and was particularly called
"the firmament!" This was the

27



general thought among the masses.
But some of the astronomers of the
first century held to other concep-
tions. Ptolemy added a ninth
sphere and some went so far as to
add seventy.

Therefore the heaven which the au-
thor of the New Testament prayer
believed in, was a material heaven
with seven floors. Above them a
firmament where was situated the
throne of God.

And since this New Testament phil-
osophy was Greek, we must turn to
them to complete this first century
conception. I have no intention
here of recording Greek mythology.
You realize the gods of the Greek
pantheon were mainy and all en-
dowed with human attributes.
Above all these they placed FATE,
whidh was superior to them allj.
Here we will find the beginning of
the idea of Unity. One Supreme
power above and beyond all the
heavenly hosts of lesser gods.
Next we come to the word "Logos"

28



which is translated in John's Gos-
pel "the Word." Its meaning has
been given variously by scholars.
But theologians have used it as
synonymous with Christ. But it
meant to the Greek philosopher this
One Power above all. To others,
however, it was what we call
"The Unknown God," whom
Paul tried to reveal unto the Corin-
thians. By giving his idea to them
he elevated their conception of God.
For the God-idea is as subject to
evolution as any other that has
evolved through the ages.
The Father of the Prayer was to
them the One Power above all oth-
ers who dwelt in the firmament and
included in his sphere the earth and
all between. There he ruled as a
monarch ruled on earth. For we
must not forget that among all an-
cient and primitive peoples the gods
and their attendants, while unseen,
were substantial and material reali-
ties. They could assume a material
appearance and could assist mortals

29



in all their affairs, even hurling
stones in battle.

We must not import our present
conceptions of spirit, soul and mind
into the ancient writings.
All our words concerning the im-
material or spiritual universe come
from the Greek. The ancient He-
brews had no words for anything
but earth and that realm where the
dead went ' ' the underworld, 9 ' a ma-
terial place which they made no at-
tempt to define. The Hebrew was
not philosophical or speculative.
He was an eclectic, and accepted
from other nations that which fitted
his cast of mind. But he did not
create even his theology. His God
was a king who appointed an earth-
ly representative, and the earthly
kingdom was a reflex of the heav-
enly. David and Solomon held of-
fice not because the people chose
them but because God did. A fal-
lacy that now backs up the thrones
of Europe.
Heaven, God, earth and man were

30



all made of the same substance.
Gods were many and differed in de-
gree of po^er only. The Hebrew
declared "Our God is a Great God,"
above all other gods. He recog-
nized the gods of other nations but
regarded them as evil to his nation.
The gods of one nation became the
demons of another nation. From the
earliest times the Aryan gods pass-
ed into other provinces and became
the devils of the Persian, Greek and
Roman religions.

We are always to remember that
the GREAT FACT, under all these
conceptions, remains, and that is
THE POWER BEHIND ALL PHE-
NOMENA IS! All that has chang-
ed is the human conception of It.
We cannot think Jesus' conception!
We cannot reverence what he rev-


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