W. F. (Warren Felt) Evans.

The primitive mind-cure : the nature and power of faith, or, elementary lessons in Christian philosophy and transcendental medicine online

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thence derived ; and moreover, by reflecting within himself
concerning heaven, — yea, concerning the Divine Being, —
which the brute animals are altogether incapable of doing.
And that the third degree of life is what is most unknown to
man, although it is that through which the Lord flows into
the rational mind, thus giving man a faculty of thinking as a
man, and also conscience, and a perception of what is good,
and elevation from the Lord towards Himself. But these
things are remote from the ideas of the learned of our age."
{Arcana Celestia, 3747.) This doctrine of degrees bears a
close resemblance to the Platonic views given above.

The Alchemists, who were simply Hermetic philosophers,
writing in a language wholly unintelligible to those who had
not the key to it, made the trine nature of man and all
things to consist of salt, mercury, and sulphur. Salt was the


universal menstruum, the prima materia, from which all
concrete things spring, and to which they are reducible, and
is the body of man as to its primal substance. Mercury was
the symbol of the rational soul, the true anima mundi, the
Logos, or creative Word in man. Sulphur was the secret
fire or spirit in the system of the Alchemists. The three
united into a unity, which is the ti'ue spiritual or illuminated
state, was the philosopher's stone, and the white stone of the
Apocalypse. (Rev. ii: 17.) It was the true magic mirror
or translucent " spirit-seeing crystal." The term for crystal
in Greek is, when divided into twin or half-words as follows :
chryst-allos, and means that the philosopher's stone is the
Christ within, in whom are hid all the treasures of wisdom
and knowledge. Christ within is the great mystery of the
Gospel. (Col. i : 27.) " Know," says Synesius, " that the
gwni^essence and hidden thing of our ' stone ' is nothing less
than our celestial and glorious soul, drawn by our magistery
(instruction) out of its mine, which engenders itself, and
brings itself forth."

Dr. Justinus Kerner, in his life of Madam Haufe, the
Seeress of Prevorst, following the Kabala, makes our inner
man to consist of geist (spu-it), seele, (soul), and nerven
geist, or nerve spirit, a semi-intelligent life-principle. The
7ierven geist answers to the Kabalistic nephesli, crude spirit,
aud being only of a semi-spiritual nature, is that which
renders the rational soul visible as an apparition. It is the
astral body, and by means of it the soul is enabled to affect
material objects, make noises, and move articles. In short,
it can speak to the inner ear of a person, using the universal
ffither as its vibrating atmosphere. The adept or true illumi-
nattis can free his soul from the body at any time, for he has
attained to the liberty of the sons of God (Rom. viii : 21),
and can clothe the soul with the more subtle elements of the
cTOcZe sinrit or nephesh, and go where he pleases, and pro-
duce effects, as interiorly speaking to a person communi-


eating to them an idea and an inward impulse to an action,
impar*^vng to tliem a sense of his presence, and sometimes
becoiuing visible to them. In this state a man is invested
with the powers and properties of a disembodied spirit, and
can speak by psychological impression to another mind far or
near. Says the northern Seer, " The speech of an angel or
of a spirit with man is heard as sonorously as the speech of
one man with another, yet it is not heard by others who stand
near^ but by the man himself alone. The reason is that the
speech of an angel or of a spirit flows first into the man's
thought, and by an internal way into his organ of hearing,
and thus actuates it from within ; whereas the speech of man
flows first into the air, and by an external way into his organ
of hearing, which it actuates from tvithout. Hence it is
evident that the speech of an angel and of a spirit with man is
heard in man, and since it equally affects the organs of hear-
ing, that it is equally sonorous."

It was one of the arcane principles of the archaic wisdom
religion and science of man, that is now lost to the world at
large, that it is possible for the intellectual soul to free itself
from the trammels of the body, and emancipate itself from
all material restraints and limitations. It then acts above
time and space, and can transport itself, tvith all its senses,
to any part of the world, guided and governed by the inner
divine pneuma or spirit. It can make itself felt and seen by
persons a hundred miles away, for it is where it thinlcs to be.
In the tenth book of the Pymander (power of thought
divine) of Hermes, it is said : " Command thy soul to go to
India, and sooner than thou canst bid it, it will be there."

"Bid it likewise pass over the ocean, and suddenly it will
be there."

" Command it to fly into heaven, and it will need no wings,
neither shall anything hinder it, not the fire of the sun, nor
the aether, nor the turning of the spheres ; not the bodies of
any of the stars ; — but, cutting through all, it will fly up to
the last and furtherest body."


If any one should ask, " What becomes of the body, while
the soul is absent from it?" the answer is that its life is
continued and all the vital processes are carried on by the
Universal Soul, of which the individual soul is a part.

This separation of the soul, and making it independent of
the body and of the laws of matter, can be done when the
person is in a perfectly normal state, without a trance, and
only in a state of mental abstraction, which would not be
Doticed by others; or, as Swedenborg calls it, " in a state
of perfect wakefulness."

It would at first thought appear, that to free the soul from
the body was the last thing reached, in our spu'itual develop-
ment, the very summit of human attainment. But so far is
this from being the case, that it is viewed in the Hermetic phi-
losophy as the first step to a true sph-itual elevation, and the
evolution of the deific powers of man. It is to be observed,
as Thomas Taylor has remarked in the preface to his transla-
tion of the "Phaedo" of Plato, that to separate the soul from
the body, that is, to set it free from the limitations of the
bodily senses, and disencumber it of all gross matter, is one
thing, and to separate the body from the soul is quite another
thing. The one is a philosophical state, the other is what
men call natural death. To be able to emancipate the soul,
and free it from all dependence upon organic conditions, is
necessary to the highest form of knowledge and spiritual
power. Plato says in the "Phaedo" : " It is demonstrated to
us, that if we are designed to know anything purely, we must
be liberated from the body, and behold things with the soul
itself." When we do this we become inhabitants of an inte-
rior realm, the " intelligible world," the home of aU knowl-
edge, and see things in idea alone, and consequently in their
reality. Freed from the earthly body, the soul appears in
that world in a form or body that is composed of the pui-e
substance of that world. " For according to the arcana of
the Platonic philosophy," says Thomas Taylor, " between an


etherial body, which is simple and immaterial, and is the
eternal connate vehicle of the soul, and a terrene (or earthy)
body, which is material and composite, there is an aerial
body, which is material indeed (like the nerven geist of Ker-
ner, and the nephesh of the Kabala), but simple, and of a
more extended duration. And in this body the unpurilied
soul dwells for a long time after its exit from hence, till this
pneumatic (or aerial) vehicle being dissolved, it is again
invested with a composite body ; while, on the contrary, the
purified soul immediately ascends into the celestial regions
with its etherial vehicle alone." Plato, in the " Cratylus," a
treatise on the "rectitude of names," says that the body
(rrw/Aa) of man was so named because it is the sepuldire
((r>7/Lta) of the soul. And it was the object of tlie Eleusinian
Mysteries to show that union with the body and bondage to
matter and sense, was death. This was taught also by Jesus
and Paul. To free tlie soul from its material thraldom, and
convince it of the illusoyy nature of matter, is the true anas-
tasis, or resurrection of the soul from the dead. This is the
resurrection to which Paul refers, and which he sought to
attain. (Phil, iii: 11-13.) It was the aim of Buddhism,
and also of the ancient Mysteries, to lead the initiate to this.
To this Jesus refers when he says, " Ye shall know the truth,
and the truth shall make you free." (John viii : 32.) It u
tlie state of ecstasy of Plotinus and the Neo-Platonists, and
which they considered necessary to the attainment of the
most exalted spiritual knowledge and power. It is a state
in which the ordinary functions of the senses are suspended,
and the pure mind is freed from their dominion. Says the
Kabala, ' ' Come and see when the soul reaches that place
which is called the Treasury of Life ; she enjoys a briglit
and luminous mirror, which receives its light from tlie high-
est heavens." {SoJiar. I, Co, b.) In closing this section, I
would only say that the Rosicrueians claimed to be able to
know all that was ever known in any part of the world and


in every age ; for all that was ever known still exists, indeli-
bly recorded on the tablet of the Universal Mind, and our
individual mind may be an inlet to it. All that was ever
known exists in the " intelligible world," the world of ideas;
and into this realm we rise when we learn to forget the body
and become spirit.

The action of the intellectual soul at a distance, and an
internal perception of persons and things, which is not
dependent upon the external organs of sense, which is
sometimes witnessed in the present day, is no new phenom-
enon in psychological science. It was experienced by Paul,
and hence belongs to Christianity, and is nothing foreign and
hostile to it. He says to the Christians at Colosse, "Though
I am absent in the flesh, yet am I with you in the spirit, joy-
ing and beholding your order and the steadfastness of your
faith in Clu-ist." (Col. ii : 5.) To the same effect he speaks
to the Corinthian Church. (I Cor. v: 3.) And also the
remarkable experience recorded in II Cor. xii : 1-5. These
states were only a liberation of the soul from the ti'ammels
of matter, and not a projection of the soul out of the body,
as some have called it, for that would imply that the soul was
in the body like a bird in a cage. This is not the real truth,
but an illusion as much as the appearance of our image in a
mirror, which is not in the glass at all, but in our seusorium,
which is the mind on the plane of sense.




To think and to exist are one and tlie same. / think and
/ am are identical expressions. To think rightly is to be
well and happy. The first thing to be done in curing our-
selves of disease by the ideal or psychological method, is
to separate, in thought, our inner conscious self, the im-
mortal divine Ego, from the disease, placing the malady out-
side our real being, and viewing it as no pai't of ourselves,
but as something foreign to us. This, in the expressive
language of Scripture, is executing a judgment, or an act of
separation, as the word means, upon ourselves. We learn
to distinguish between ourselves and the disease. Of disease
and pain, which seem to be the common lot of mankind,
Fichte very truly says: "They can reach only the nature
with which I am in a wonderful manner united, not what is
properly myself, the being exalted above nature." {Desti-
nation of Man, p. 125.) Supposing I had a wart upon my
hand ; I should ask myself the question, is that wart any
necessary part even of my body? I am certain that it is
not, but is rather a superfluous and needless excrescence.
But I am equally conscious tliat it is no part of my inner
self, — what Plato, and Paul, and Swedenborg call the inward
man. The same is true of disease, which is always a de-
formity, or a deviation from the true idea of my being. It
is no part of my real self. I disown and renounce all con-
nection with it, and relationship to it. If I can maintain
this attitude of thought toward it, the malady will disappear


as certiunly as a cloudy clay will sometime be followed by
suushiiie. It will have no solid foundation on which it can
rest, and will vanish as surely as the loosened hair of an
animal in spring will fall from him, or the withered, and now
useless, leaves in autumn will drop from the tree to the

Of one truth we may be certain, and it is fundamental in
the ideal or transcendental method of healing ourselves or
others : that what I do not like is no part of me. Jesus
said of the prince of the world, or the ruling principle of the
age in which he lived, that it came to him, but found nothing
in him. There was nothing in him that responded to it. He
executed judgment upon it, and separated himself wholly
from it. "Now is the judgment of this world (or age).
Now shall the prince of this world (or age) be cast out."
He elevated himself above and out of the current or sphere
of the world-life. Paul also learned from the profound
occult philosophy' and arcane science into which he had been
initiated, to distinguish, or separate in thought, between his
real self, his spiritual entity, and what he did not like, or
that to which his ruling love and his will, which were his
life, were opposed. He says: "The good that I would (or
desire) I do not ; but the evil that I would not, that I do.
Now if I do that I would not (or dislike) , it is no more I
(the true self) that do it, but sin (in the sense of error, illu-
sion) that dwelleth in me." (Eom. vii : 19, 20.) This is a
most important principle, and of far-reaching practical value.
Let us return to om' rude illustration of disease, the wart on
the hand, or we can take a tumor internal or external. If I
like it, I take it up into my life, and it becomes an integral
part of myself. I incorporate it into my being, and I become
one with it. This is true of everything I like. It finds some-
thing in me that responds to it, and which meets and unites
with it. In fact, it is only the outward correspondence of
what was already in me. But if I do not like it, and thus

THE PunriTivE mind-cuue. 119

view it as something foreign to me, I separate it from my
life, and tlic wart, or tumor, or disease will die, and I shall
live on without it. If I thus disown it as a part of m3'sclf ,
and cease to think of it as included in the contents of the
Ego^ it will derive no support from my inner being, and will
disappear as certainly as a branch severed from a tree will
wither and die of itself. So a disease upon which I sit in
judgment, from the throne of the divine spirit in me, or
which I separate from my conscious inner self, and utterly
disown as a part of myself, will be not only like a house built
upon the sand, but like a castle in the air, a building that
has no foundation, and which must of necessity fall to the
ground, or i-ather must be viewed like all sensuous illusions
as having no real existence. We make disease a part of
ourselves only by thinking it such, and thus we give it
vitality, and a certain hold upon us. This is a falsity, a
phantasy, an error, an illusion, and a sin in the New Testa-
ment and proper sense of the word. The great lesson which
every invalid needs to learn, is to cast it out of his real inner
self, by viewing that self as entirely distinct and separate
from it, to draw, as it were, a circle to represent his inward
man, his spiritual being, and then place the disease as an
unsightly blot outside its circumference. Disease is thus no
longer classed with the realities of being, but is relegated to
the region of illusion. B}' a right mode of thinking we cast
it out and dispossess ourselves of it. Then it will be as the
poet Crabbe says of every great lie — like a great fish out of
water. Only let it alone, and it will die of itself. When I
am conscious that I do not like a disease that has afflicted
me, then that inward self that dislikes it may be considered
as entirely free from it. It is outside the boundaries of my
immortal and real being. To maintain with a volitional
obstinacy this attitude of thought towards it, will have a
marvellous power in cui'ing it. By coming to a rectitude of
judgment, as Jesus calls it, and elevating our thoughts above






the region of a false seeming, it removes the obstruction in
the "way of the inward divine self, appropriating the physical
organism as its perfect representative in the world of sense.
If we steadfastly hold in mind this true idea of ourselves, it
will form the soul, and through that the body into its out-
ward expression, just as certainly as in a stormy day, when
the clouds are dispersed, the sun will shine. The error, the
illusion, that 1 am sick, or in pain, or any discomfort, that
my real and inner self is diseased or unhappy, is that alone
which forms a cloud between me and the sun of a higher sky,
whence all life emanates. When that veil is removed, the
Sun of Righteousness with its living light will arise within
my interior world icitli healing on its ivings. The chilling fog
of sensuous fallacies and delusions wiU lift, and show our
willing feet the shining pathway to a higher life and diviner

It is to be kept in mind that all natural objects have an
immaterial or spiritual side which is their invisible counter-
part. This is their image or idea. All the things of the
outward world — the sun, moon and stars, rivers, trees,
mountains and flowers — have existence in mind alone, as
thoughts and feelings, or ideas and sensations. If either is
wanting, they cease to exist as concrete entities. For, as
Berkeley affirms, their esse is percij)i; that is, their being
consists in being perceived. The same is true of the human
body and those conditions of it which we call diseases, as a
wart, or tumor, or cancer. These are but a combination of
sensational images or ideas, apart from which they cannot
have an objective realit}'.

We have shown in what has been said above the importance
of separating our inner self from the malady of whatever
nature it may be, and of viewing our real self as free from
it. For, as Von Me3'er's lucid subject says, "The spirit is
not subject to suffering as the soul is," and the spirit is what
we mean by the Ego^ when we say I am. But we may go a


step further in this act of judgment, and disown the very
idea of disease. The disease, according to the system of
Berkeley, exists only as a morbid idea, and this has an exis-
tence only in the external sensuous range of mind, the animal
soul, or Paul's psychical man. This is not my divine and
immortal Ego or self, for that is spii'it, and as such is a
manifestation of the grand unity of Spirit, which is God.
This is the Kabalistic " Son of God." It was taught by
Hermes Trismegistus, that God's Son is the only man, and
is the immortal divine spirit that constitutes the inmost being
of every personality. It is the divine entity which is the
real man, the essential Ego, for the material body, and its
vivifj'ing animal soul are onl}' the covering of the real man.
And this divine personality is exempt from the possibility of
old age, disease, pain, and death itself. By disowning and
renouncing the idea of the malady as being any part of our
real self, it will fade away from thought and existence,
because we have cut the root from which it derives all its
life. We say of certain persons that we dislike the sight of
them, and even renounce the thought of them. We disown
them as companions, cut ourselves loose from their society,
and throw away and burn their picture, and everything which
can by association recall their idea. With a calm and tran-
quil frame of mind we must do something like this w'th
disease, and pain, and the source of any mental unhapi>'aess.
We must learn to separate our real self, the immortal " Son
of God," from it, and renounce all ownership in it as a part
of ourself, and then do the same with the sensational image
or idea of it in the soul, which is the sensuous or animal
mind, and the only seat of disease and pain. We view this
thumetic region of our existence with all its contents of dis-
ordered passions, phantasies, illusions, and morbid ideas, as
outside the circumference of our inner divine self. This is
the dividing asunder of the soul and spirit under the influence
of the inward divine light, which is called the Word of God,


of wliicli the unknown author of the Epistle to the Hebrews
speaks. (Heb. iv : 12.) He, who can learn to do this with
facility, has a marvellous power of healing himself and
others. It is the highest act of faith, and that state of mind
to which Jesus refers when he says : " Be it unto thee accord-
ing to thy faith." Faith is an activity of mind above the
plane of the senses, and a perception of truth that lies above
and beyond their illusions and fallacious appearances. It is
the divine order that the higher should control the lower ; the
interior, the external. And as faith springs from the inmost
divine realm of our being, since it is, as Paul asserts, " the
gift of God," it has dominion dei gratia over both the soul
and the body.





In the Kabalistic scheme of creation, called the ten Sephi-
roth, or Emanations, and which contains the key to all arcane
philosophy, the first emanation from the "Unknown" is pure
thought. This is the Christ of whom Paul so often speaks,
the starting-point, the Crown of all existence. This divides
into two rays, — a Father and Mother ray : a masculine and
active, a feminine and reactive potency ; the one pure intel-
ligence, the other wisdom. The union of these in all their
correlations is necessary to the existence of everything in
earth and heaven. Existence and thought are identical.
All being (or substance) by a law of necessity assumes
Jorm. A thought of a thing, by a law of evolution inhe-
rent in its nature, assumes form in an idea, which is the
living image of the thought. It is the form, or first expres-
sion, of the thought. But an idea tends to a further exter-
nalization, in fact, to become an actuality in the world of
sense. This is the true conception of the law of creation.
It is the successive stages in the externalization of thought,
first as a living image or soul of a thing which we call an
idea. It is being, or tliought, becoming visible in a form
and as a form. Then it passes still further outward (or
downward) and ultimates itself in the material world,
or comes to a manifestation on the plane of sense. All
mind is essentially creative, and the subjective tends to
become objective, and the ideal to puss into the act-
ual. As God creates the world by that effort of Will


find Thought, — which Plato calls the Divine Idea, and
Swedenborg and the Gospel of John, the Word, — so we,
as being in the image of God, can, in a certain proper
sense, create. With a certain intensity of will and thought,
the images that arise are subjective. They are called hallu-
ciaations, or creatures of the imagination. They are by no
means destitute of reality, for all the objects of nature are
only a mental picture more or less vivid. To us, as in our
dreams, they are as real as any of the visible objects of the
world around us. With a more intense and intelligent con-
centration of the will, the intellectual ideas take shape in the
cosmic matter, — the mother principle of things, — and be-
come concrete, objective, and visible entities. Here is the
greatest of secrets, the deepest of all mysteries, explained,
— the law of creation. In this way God perpetually creates
the world in us and through us.

All ideas distinctly formed in the mind respecting ourselves
tend to a full realization in the body. The sph-itual and ideal
form tends to a further externalization in a material shape.
The condition of the body is always the material shaping of
the controlling idea. But the developing of the idea, or evo-

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Online LibraryW. F. (Warren Felt) EvansThe primitive mind-cure : the nature and power of faith, or, elementary lessons in Christian philosophy and transcendental medicine → online text (page 10 of 18)