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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which all the forces of nature spring. She was also called
wise motlier, mirror of justice, or real truth, as all the knowl-
edge of the world in every age is recorded in it as in a sealed
book. It was also the symbol and the repository of the
occult science of the ancient sages, and represented by the
ark. Hence Isis was veiled, to signify that this spiritual
science and mystic wisdom was concealed from the world at
large. The unveiling of Isis was the revelation of the hidden
truths of the arcane philosophy. Both Nari and Isis were
called womh of gold, sistrum of gold, and virgin queen of
heaven — caelum, which is from the Greek koilia, the belly,
the womb of the universe, signified by the blue vault with its
mysterious depths, the blue ray being the feminine color. She
was the mother-soul of all beings and things. It is the source
of all celestial Tight, the morning star of the Apocalypse
(Rev. ii : 28) , the Syrian Astarte, the Jewish Astaroth, and
the astral light of the Kabala.

Creation, as we have said before, and here repeat, is a
begetting ; that is, it is the union of the male principle —
pure spirit, the nous of Plato, the primal light — with the
feminine principle, the Sophia, the prima materia, the pure
cosmic immaterial substance. The first is represented by
the upright line or descending ray ( 1 ) , and the latter, by the
horizontal or base line ( — ) , and the union of the two forms
the cross (-}-), one of the oldest and most expressive of
religious symbols. " All that is created," says the Kabala,
" by the Ancient of the Ancients, can live and exist only by
a male and a female " (principle) . Thought and feeling,
idea and sensation, combine to make a thing, a concrete

The most ancient name of the Deity, the Mystic designa-
tion of God, and found in all the Archaic esoteric religious
philosophies, expresses this truth. It was lAO, pronounced
by the Jews — if uttered at all — Yaho, and by the Samar-
itans, Yava. Its significance was kept absolutely occult, and


deeply veiled from the multitude. It is composed of the
masculine upright line (1) as the one or unity, and the fem-
inine, ought (0) or cypher. The two in combination make
the number ten (10), which, in its symbolic esoteric sense,
means all, and fulness, completeness, the Alpha and the
Omega, the first and the last, and all between the extremes.
"With the II or Ah^ the aspirate or hreatlihuj, which mysti-
cally signifies breath, soul, life, coming between the mascu-
line upright and the representative of the feminine passive
or reactive principle, the oval, egg-shaped ought, the San-
scrit Sipliron, it teaches that all things that live and exist,
consciously and unconsciousl}', are generated by the con-
junction of these two principles. And the most ancient
name of God, lAO, means that He is the All, that we and
all other creatures are included in his Being, and that " he
giveth life, and breathy and all things." The egg, the oval,
the cypher, is the representative of the feminine universal
life-principle and creative potency, and it was a tenet of
the occult philosophy, that all things are produced from
an egg. But the cypher by itself stands for nothing ; in
union with the one (pure spirit) it means all things. In the
Creation, the Divine Spirit brooded over the " face of the
waters." As all the emotions and interior feelings are ex-
pressed in the face, it came to signify the inmost pure
essence of things. Over this the Spirit brooded and gave
it form and quality. But man, in his complete being,
reaches from the last (matter) to the first (spirit), from
earth to the highest heaven. Our spirits can imitate the
creative act of the Elohim. Thought, which is a movement
of the Divine Spirit in man, and springs out of the unknown
depths of the Godhead, can act on this universal passive
principle, and in it, it will take form in an idea, which is a
living thing^ an actual creation or thing begotten. This
universal mother principle is that through which thought ia
made effective.


Celestial wisdom, the Divine Sophia, the second emana-
tion of the Kabala, by a law of correlation or correspon-
dence, in its descent downward, or its passing outward from
the living Point (the Centre which is everywhere, of a circle
which is nowhere) becomes the reactive mother principle of
nature, the cosmic matter, or immaterial substance, the
chaos, the hyle of Plato and the Greeks, the prima materia.
It is tlie Sakti of the Buddhists, the sacred presence, the
veil of God, the instrument or agent of the active power and
creative energy of gods and men. It is the vehan or vehicle
or medium of communication between one mind and another,
and through which a psychological impression can be made,
and ideas communicated by psychological telegraphy far
and near. It is the messenger dove, the carrier pigeon of
the spirit, the invisible and everywhere present, and divinely
sensitive silver wire through which a thought impulse may
be transmitted over continents and across oceans. It is that
by which God is present in the world, and through which one
spirit may be present to another spirit a thousand miles
away, for in it, distance ceases to be, and aU objects may
touch and communicate. It is also the universal principle
of sensation, that in which all sensation and perception
exist, and through which a sensation may be transmitted any
distance. It is the universal eye, the all hearing ear, and
the omnipresent sense of feeling. It is the medium of
sympathy, or psychometry, or that through which our states
aflfect others, and our feelings become infectious. All this,
and much more, is true of it.

This knowledge was kept for ages absolutely occult, and
has, for wise reasons, been concealed from the rabble from
the foundation of the world. It was taught by "the wise
men" to the elected few, but under allegorical forms of
expression was hidden from the unthinking multitudes, to
whom it was not given to know the mysteries of the king-
dom of God, and it is fully known only to a chosen few


to-day. It still belongs to that wisdom which Paul spoko
only among the perfect. But the time is at hand when it
may be proper to unloose the seven seals, and in some degree
open the mystic scroll that is written within and on the
backside (Rev. v:l). And the knowledge of this arcane
philosophy will invest the soul of man with greatly enlarged
powers of doing good, and of " working the works of God."
In the possession of this spiritual science, magnetism be-
comes the wisdom-lore of the ancient sages, — the knowledge
of spiritual things, and their relation to natural things.
Religion becomes the recognition of the Father and Mother
sides of the Divine Being, — an androgyne Deity, the divine
character rounded out into full-orbed completeness, and not
a one-sided, stern, inflexible, masculine power and justice.
And heaven itself, with its angelic hosts, is moved up from
the immense remoteness, where the theology of materialism
has placed it, into actual contact with men's souls.

In our "Western theology, the masculine side of the divine
nature has been pushed into extreme prominence, to the
exclusion of the feminine side. In the Hindu system the
reverse of this is true, and Mozoomdar boldly affirms, " We
believe in a Mother God." It is an interesting fact that
among them the Supreme Divine Essence, the Aditi (from
a, not, and diti, bounded), is feminine, as the form of the
Sanscrit word indicates. Hence, to the Hindu mind, the
Absolute Divinity is passive and responsive, which ought to
lay a firm foundation for faith in prayer. This is only
another way of saying, " God is love," as love is the femi-
nine side of human nature, and true love is an irrepi-essible
inclination and impulse to give. In Swedenborg's " Science
of Correspondence," the Father signifies the Divine Love,
by which conception the sterner features of the Masculine
Divinity of the popular theology are softened into mother-
hood, and the God we adore becomes tenderly responsive to
our supplications, as the maternal instinct with loving haste


flies to the rescue of her waiting child. In the Roman Cath«
olic Rehgion, Mavy is worshipped as a representative of the
Universal Mother, and thus they unconsciously appeal to
the Mother nature of God, and have accomplished the use
of keeping alive in the Western mind this idea. Among
them, Mary is the healer, and thus they teach without know-
ing it a great truth. There is in God, in the Christ, in
Jesus, and in every holy and truly spiritual being, a mascu-
line and feminine element. The perfect harmony and bal-
ancing of these is the highest condition of man. But it is
the feminine element that binds up the hurts of every living
thing. Nari, Isis, and Mary represent the maternal side of
the Divine Being, and the feminine divine life-principle in
nature. The original trinity was not that of Father, Son, and
Holy Ghost, but was expressed by the relatious of Father,
Mother, and Son. This is given us in the " Timaeus " of
Plato, but came from the much older philosophy of India.
Each discrete degree of the human mind is dual ; that is,
it is constituted of intellect, and sensibility or feeling, a
masculine and feminine element in union. So in the Divine
Mind and all its manifestations and incarnations. Suppose,
in the Christian theology, we should view the Holy Spirit
as the universal Mother element, it would at first be sus-
pected of heresy, but nevertheless would express an eternal
truth. But such is the fixedness of religious opinions, that
the bare mention of the divine motherhood in God is deemed
improper, and subjects one to the charge of being " a setter
forth of strange gods." But everything in nature is dual.
The air we breathe is a union of two gases, ox3'gen and
nitrogen, — a positive and masculine, and a negative or
feminine element. So water is a combination of oxygen
and hydrogen. Minerals and eartlis follow the same law.
All the salts of chemistry — and their name is legion — are
a union of an acid and an alkali. Marble is carbonic acid
and lime, and is carbonate of lime.


The maternal element in God and nature is manifested in
the tender, protecting, nursing, and healing care of the
maternal parent among animals for her young. Jesus refers
us to the hen as an illustration. Take these qualities and
attributes exhibited everywhere in nature in the ineffable
tenderness of motherhood, and project the idea upon the
plane of the infinite, and you have our conception of the
universal divine life-principle. We ma}' call it Eve, or Mary,
or the Holy Spirit, but must not separate it from God. We
may always trust in it to cure our maladies of body and
mind, and can pray to this side of the divine character. It
furnishes a secure standing ground for an assui'ed faith, and
will until " mothers cease their own to cherish." When we
fully grasp the idea, it will ever say to us in the words of
Jesus, " Be not afraid ; only believe." (Mark v : 3G.)

The union of intellect and feeling, the masculine and fem-
inine elements, to constitute a world, a thing, a perfected
and complete human entity, is the symbolic significance of
the cross, which expresses one of the grandest, most far-
reaching and all-comprehensive truths in the whole realm of
mind. Thus we rescue the sacred cross from its degrada-
tion in the modern theology, and restore it to its ancient and
true meaning, and its saving, healing power. It is said that ,
Constantine, the Roman emperor, had a vision of a cross in
the heavens, on which was inscribed the letters I. H. S.
vince. That meant, and still means, /n hoc signo, vince, in
what this sign signifies, conquer; for the truth, sublime in
its simplicity, symbolized by the cross, is of the widest
practical importance in the system of mental cure. The
union of intellectual thought with feeling or emotion gener-
ates power. The onanipotence of God is the conjunction of
infinite wisdom and infinite love. The union of the Divine
Intellect and the Divine Love is Life, and all conscious and
unconscious life is the result of that conjunction, a truth we
have aimed to keep before the mine of the reader of these


lessons. Hence the cross is the Kabalistic "tree of life."
The highest psychological power is attained when we feel the
truth we know and express. When the principle of spiritual
intelligence in us is conjoined with its correlative emotion, it
becomes a supreme saving and healing power. Intelligence
alone, unvivified by love, is cold and dead, and has no more
animating power than moonbeams reflected from polar ice.
The healing power of Jesus was the result of the union of
a divine intelligence with a pure, unselfish love, and his very
name signifies and represents the saving principle that is the
product of that union, as we shall have occasion to illustrate




That the cures wrought by Jesus were effected by the
application of certain fixed principles, which, when properly
formulated, constitute an intelligible transcendental mode or
science of cure, there can be little doubt. His practical
metaphysics are not an impenetrable and incommunicable
secret. The knowledge of its leading principles is attainable
by the spiritually enlightened mind to-day, and that knowl-
edge will invest us with the power to do the works that he
did. It was the practical application of the Messianic
method of cure, described in symbolic language in the
Kabala. In the Sohar, or Book of Light, of Rabbi Simon
Ben Jochai, it is said : " In the garden of Eden (which was
in the lower region of the spiritual world, corresponding to
the soul region in man) there is one palace which is called
the palace of the sick. The Messiah goes into this palace and
invokes all the sufferings, and pains, and afflictions of Israel
to come upon Jiim, and they all come vpon Mm. Now if he
did not remove them thus, and take them upon himself, no
man could endure the sufferings of Israel, due as a punish-
ment for transgressing the Law : as it is written, ' Surely
he hath borne our griefs and carried our sorrows.' " (Isa.
lii:4.) (See Ginsburg's /la&aZa.) This remarkable passage
from the Kabala gives no foundation for the current doctrine
of vicarious atonement, which was wholly foreign to the
Jewish mind, but gives the key to a method of healing prac-
tised by Jesus, and perhaps also by the mystic Pythagorean


sect of the Jews called Essenes, and also in Egypt Thcra-
peutoe or Healers, to which sect Jesus himself unquestion-
ably belonged. Through the sympathetic or psychometric sense,
which may be defined as the susceptibility of being affected
by the states of othei's, and which detects with unerring accu-
racy the mental condition of the patient, which is the spiritual
cause of his disease, we take it on ourselves, at least so far
as to have a clear conception of it. This wonderful " soul-
measuring " power is represented by the golden reed in the
hand of the apocalyptic angel, by which he took the meas-
ure of man, that is, detected the quality of a person. By
it we take up into ourselves the condition of the patient,
not to permanently carry it, but temporarily take it up intel-
lectually and in idea, in order to loosen its hold upon him
and to remove it from him. It is as if we should find a man
by the wayside prostrate on the ground, with a rock which
has fallen upon him holding him down. We lift the rock
from him, not in order to carry it ourselves, but only to
remove it from him. So it is said of Jesus that he fulfilled
the saying of the Book of the prophet Isaiah, " Himself took
up (or assumed to himself) our infirmities, and bore away (or
removed) our diseases." (Mat. viii : 17.) We turn toward
the patient the psychometric or "soul-measuring" sense, or
the receptive side of human nature, which may become
acutely developed in us, in order to receive into our minds
the idea, the mental image, the living psychic germ of the
disease. This is the spiritual side, the immaterial counter-
pait of the malady. This we take up, as it were, into our-
selves, not sensationally only a slight degree, but rather
intellectually, in order that as a cause of the disease, it may
be remitted or borne away from the patient. Space is filled
with the psychic germs or embryos of things. These are
identical with the atoms of Democritus. The general cur-
rent of the world-life is crowded with the soul-gornis of
disease, which in their essence are morbid ideas and falla-


cious beliefs. These are the latent causes, a sort of spiritual
bacteria, that may, under certain conditions, find lodgement
in men's souls, and germinate, as it were, in the prima mate-
ria of the brain, and be thus the fruitful seed of disease, and
develop into actuality in the physical body. These morbid
ideas, which are the true interior life of disease, are to be
taken up, as we have before said, and borne awa}' from the
patient. So when the evil, the morbid idea, the sin, that lies
at the root of the malady is removed, a vacuum is, as it
werC; formed, which God and nature are said to abhor, and
the opposite good and truth, from a fixed divine law, flow in.
A living, life-giving truth cannot be received until the error,
the illusion, the sin which occupies the mind is removed.
Healing, saving truth does not crowd out error or a false
belief from the mind, nor neutralize it as an acid combines
with an alkali to make a salt. But when the error or sin is
removed, truth spontaneously flows in ; when an evil is put
away and ejected from the mind, we come into the opposite
good. This is according to an established divine order.
When we take up into our intellectual consciousness the
morbid idea in the mind of the patient, or take upon our-
selves intellectually, but not sensationally, his spiritual con-
dition, we vicariously represent him in our own person, and
bear that condition away from him, and prepare the soil of
his soul for the reception of the seed of healing and saving
truth. Thus did Jesus. He bore, or I'epresented in his own
person the sins of men. (I Pet. ii:24.) He affirms that
his works can be repeated by his followers. (John xiv : 12.)
In the case of the cure of the paralytic, mentioned in the
Gospel of Matthew, there are many valuable hints which can
be taken advantage of in the psychological method of cure.
One is that the remission of sin, or the banishment from the
mind of a patient of the error or false idea, of which the
disease is the physical counterpart or material expression, is
equivalent to the cure of the malady. It is also affirmed that


God lias given to the " son of man" — a purely Eabalistic
expression for man, as to his soul-principle — power to do
this. The spirit is the real man and son of God. The soul,
as being generated by the spirit, is the son or offspring of
the real man. This, when pervaded by the life of the spirit,
has power on earth to bear away from the mind of another
a false idea or sin. This is clearly taught in that remarkable
passage in the Gospel of John, which contains a great truth
and principle of Christianity which has been dropped out of
the life of the church and forgotten. After the appearance
of Jesus as a spirit to his disciples or scholars, he said to
them, "As my father hath sent me, even so send I you.
Whose soever sins ye remit (that is, banish, bear or send
away) , they are remitted unto them ; and whose soever sins
ye retain, they are retained." (John xx : 21, 22.) The
term sin is here used in its radical sense, of an " aberration
from the truth," or the divine reality of things, an error, a
falsity, an illusion, and not in its corrupted theological sig-
nification. In this sense sin is the psychic germ of disease,
the idea or living image of it, and that alone from which it
can exist. The disciples of Jesus in all ages, through the
coming to them of the Paraclete as the spirit and power of
truth from him, and as the inward Word, which was to be
inspired into them by his spiritual presence, were to be
endowed with power to remit or put away sin, as being the
cause of every physical malady, from the minds and life of
men. How this is to be done in harmony with the laws of
the mind has been shown above. We take up into ourself
the morbid condition of the patient, and assume the psychic
embryo of the disease, so that we vicariously represent him,
and "bear it in our body up to the tree" (I Pet. ii : 24), — a
profound Kabalistic expression. We take up into ourself
his condition in order that we may form a clear idea of it,
and this idea of it is the real disease, the ding an sich, or
thing in itself. Thus we are able to remit it or put it away


from him. This leaves in his mind a " peaceful vacancy,"
which the universal Divine Life and Light make haste to lill.
This is the Messianic method of cure, and our skill and
facility in doing this will prove to the world the curative
efficiency of the psycho-therapeutic sj'stem of Jesus. There
is a power in this psychological and transcendental method
which few are prepared to admit.

It may aid us in understanding the deep philosophy of this
method of cure, if we bear in mind that ideas are the only
immediate objects of consciousness. In this Berkeley and
Locke both agi'ee. And it is a doctrine older than Plato,
that ideas are the only real things. All real things belong to
the " unseen world," or lie beyond the grasp of the senses.
"Things seen," says Paul, "are temporal," are transient,
evanescent, and unreal ; " but things unseen (by the outward
sense) are eternal." (II Cor. iv: 18.) Kant somewhere
says that " the rose which we see is not the thing in itself,
the ding an sich, but a phenomenon or appearance." The
same is true of all the objects of nature and of man. You
do not see the realities of things with the eye. I do not see
my friend, but only what hides him from my sight. INIan is
always invisible to sense. I close my e3'esf and think of an
absent friend, and I perceive a mental image of him, a li-s ing
idea, of him. This is the real man, the spiritual entity, the
dijig an sich, the thing in itself. This is the true doctrine of
Platonic love, of which men speak without knowing what it
means. Says Plotinus, " As long as some one is conversant
with that figure only which is manifest to the eyes, he does
not yet love the object which he sees ; but when departing
from it, he generates in himself, in his impartible (indivisi-
ble) soul, a form which is not an object of sense, then love
springs forth." (Plotinus, translated by Thomas Taylor, p.
92.) That is the love of the real person or thing. It is
only by closing the eyes, or by freeing the soul from the
ti'ammels of the physical senses, that we see, in the interior


light, things in themselves. Perhaps blind persons see more
realities than we see, for the reason that what we call vision
is but a veil drawn over our real sight. Jesus, the Ckrist,
refers to this, when he says of the sensuous Jewish rabble,
" that having e3'es, they saw not, and having ears thev heai'd
not." The understanding — the intellectual soul-principle —
is the true organ of vision. It is that which lies back of the
eye, and is represented by the eye. "Tlie light of the
body," says Jesus, "is the eye (intellect), if thine eye is
simple, or not compound, that is, if we see with the intellect
alone without the external organ, our whole body, or soul, is
full of light." The whole soul becomes an organ of vision,
and all the five senses are reduced to a unity, an indefinable
perception of ideas, the spiritual and real side of things.

What men call disease has a spiritual side to it, an ideal
reality. The external is the apparent and phenomenal, the
shadow and not the substance. If the spiritual idea of it is
the real side of it, and if we can take this up into ourselves,
and bear it away from the mind of the patient, it is easy to
see that he would be redeemed from it.

But it must be kept in mind that this method of cure which
was practised by Jesus impUes in the patient a desire to be

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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 13 of 18)