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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planted in the sea, and it would obey you." (Luke xvii : 6.)
This is a sober truth, and not an Oriental exaggeration.
The attainment of true faith is the recovery of the lost magic
word. It is a perception of eternally existing realities, and
is the Logos (or Word) in man. It is what Paul denomi-
nates, " the word of faith." Sin, in the Platonic sense of
error, illusion, false opinion, is the opposite of faith, for
" whatsoever is not of faith is sin." (Rom. xiv : 23.) But
faith is not merely intellectual light ; it is conjoined with
love or feeling. Says Swedcnborg, "All who are in the
truths of faith from good are in power from the Lord, and
this in the degree that they attribute all power to Him and
none to themselves." (Arcaiia Celestia, 4932.) This is Paul's


paradox, " When I am weak, then am I strong." (II Cor.
xii : 10.) Again, "Truth has no power except from good,
but its power from good is incredibly great." (Arcana
Celestia, 6344, also 6323, 8200.) "The power of truth
from good is so exceeding great, that if man were inspired
by divine truth from the Lord, he would have the streugt)'
of Samson." {Arcana Celestia, 10,182.)

In the Kabalistic scheme of emanation, called the Ten
Sephiroth, or universal outflowing divine principles, which
correspond to something in man, the fourth is love, and has
as a con-esponding name of God, El, meaning the Strong
God, the Mighty One. The fifth, which is justice or faith,
has, as a corresponding name of God, Eloah, the Almighty.
The two together make the Elohim, the creative potencies
mentioned in the first chapter of Genesis as forming the
world. The fifth Sephira or emanation is also called strength,
and the fourth greatness, because love enlarges the sphere
of our life and our sympathies, while a man is little in pro-
portion as he is selfish. Faith was also called by the Kaba-
lists the right hand of God, and love the left hand. This
gives us a sublime view of the power of faith, as it is a man-
ifestation of the divine nature in man, and explains the
words of Jesus, " Have the faith of God." (Mark xi : 22.)
The author of the Epistle to the Hebrews asserts that God
created the worlds {JEons) by faith. (Heb. xi:3.) As
the Logos, it is the creative potency in man.

As to the faith of which Jesus speaks, let it be observed,
that a seed signifies a spiritual truth, a living idea. The
seed of the woman, that is, the traths of wisdom, the Divine
Sophia, shall bruise the serpent's head, — the serpent signi-
fying the principle of sense, the Nepliesh, with its illusions
and fallacies. " For, as Moses lifted up the serpent in the
wilderness, even so must the son of man (or the soul) be
lifted up," and it must be done on the cross, which repre-
sents the union of the intellect with the love or feeling.


The proper ground of faith is the divine promise. But
what is meant by this ? There is often a deep spiritual plii-
losophy concealed beneath the external envelope of a name
or word, as has been taught in the ' ' Cratylus " of Plato,
which is a dialogue on the rectitude of names. The name
of a thing expresses its inward essence and true nature and
quality. The word " promise" is from the 'LvdXn x>romissum,
and means a thing sent beforehand, and in this sense an-
swers to the Greek word. It is, as it were, the preexistent
idea of a certain good announced beforehand, and which
waits to be recognized and appropriated by faith, and
then it becomes an actuality or a thing possessed. The
divine promises are based on the inseparable and immutable
connection of certain things with each other, as substance
and form, cause and effect. There are some things that
God has so joined together that they can never be put
asunder. If we have one, we must have the other. There
are certain mental conditions of such a nature, and so iudis-
solubly associated, that if I have the one, I must and surely
will have the other. This may be illustrated by the fixed
laws of geometry. If we make a triangle, the value of all
the angles is just two right angles, neither more nor less.
If we make a triangle with lines composing it of any length,
and we are asked. What is the sum of its angles? we can
always say, with absolute certainty, two right angles. This
we knew beforehand, for it is based upon the immutable
truth and reality of things. Now the promises of God are
the announcement of certain eternal truths, and their divinity
consists in their truth, and not in the book whore they are
found. They are divinely and unalterably true wherever
they are found, whether in the Vedas, the Bible, the Koran,
or the Almanack, or by whomsoever announced. This is
forcibly asserted by Paul when he says that the promises of
God are Yea and Amen (from the Hebrew Amuna, ti'uth) ,
in Christ Jesus, unto the glory of God by us (II Cor.


i : 20) ; that is, they are the announcement of certain eternal
ti-uths, like the affirmation that if you make a triangle, you
have, and must have from the essential nature of things,
two right angles, and this result is given beforehand, so that
you need not stop to count or measure the angles. The
intuitive perception of these eternal truths is faith. If we
are governed by the body and the senses, or walk after the
flesh, as Paul would say, we shall be sick and die. Our
existence will be a dying life and living death. But, if we
are governed by the spirit, and believe the spirit and dis-
believe the body and the senses, we shall live, and greatly
live. This, in a word, is faith.

Jesus affirms that if we asJc, we receive, not that we shall
sometime receive. This is eternally true, and faith is the
recognition of its truth. For asking, where it is the expres-
sion of desire, is receiving ; for the desire is the incipiency
of that which is its object, and in proportion as we believe,
we have. The two things go together, so that every one
who asks, receives, and the statement of this eternal law of
the necessary conjunction of the two things is what is meant
by the word promise or the sending beforehand of a thing.
The promise is the expression of the idea of the good we
seek. To add to this the element of feeling, makes it a living
and conscious reality. Hence Jesus saj'S, — and in his
words there is the promise of God, or the announcement cf
an immutable truth in the heavens above and the earth
beneath, — "Whatsoever things ye desire, when 3-6 pray,
believe that ye receive, and ye shall have." (Mark xi : 24.)
For we have, and mentally appropriate and possess a thing,
in proportion as we believe. We cannot have, unless we
believe we have. These go together like substance and
form, cause and effect, thought and existence. We cannot
have the one without the other, and if we have the one, we
must of necessity have the other.

Again, Jesus says, " Whatsoever ye shall ask the Father


in my name, he will give j'ou." (John xvi : 23.) God gave
to Jesus the name that is above every name, that at the
mention of this mysterious name every knee should bow, of
things in the heavens, and the earth, 'ind under the earth.
It is the name, as the Chaldean Oracles say, which rushes
through the infinite worlds. Now this name is that which
expresses the Christ, the crown and summit of manifested
being. Tliat name is in us, and represents our inmost
spirit, the Son of God, and the Chi'ist within. To ask in
the name of Christ, is to ask from this summit of our being.
This is in the quality of the Christ, and asking here is praying
for that which we know to be his desire and necessary imjndse
to impart, and what he would ask, and does in that sense
ask, the Father to give. Our inmost spirit is the Son of
God in us, and the Father always hears the Son. The desire
of the Christ to bless and impart good, real and not apparent
good merely, may be represented by a musical note or sound.
Our asking from the Christ realm of our being, is a note in
harmony with it, and the two blend together in one sound,
and as such it reaches the all-hearing ear of the listening
God, the supreme and eternal Goodness.




It is a principle taught in the spiritual philosophy of all
ages and countries that prayer is the most intense form of
the action, or influence, of one mind upon another. All
genuine prayer is a union of intellect and feeling, and this
makes it a living spiritual force. It is thought vivified by
love, and directed toward its object. As the will is the pri-
mal force in man, and is but the intensify ing and focaUzation
of desire, the highest effort of will naturally takes the form
of silent invocation. It spontaneously seeks to gain a higher
level, a mightier strength to lean upon, and union with a Life
that can lift us from our own and rescue us fi*om the weak-
ness of an isolated individualit}'. It is confirmed and per-
fected by faith^ which, as both Plato and Jesus teach, is an
operative spiritual cause; and the will, combined with faith,
goes forth more in the form of aflSrmation than that of sup-
plication. As Jesus — who is himself the way, and the truth,
and the Ufe — affirms that whatsoever we ask the Father in his
name, or in the quality of the Christ, the supreme Wisdom,
the Father will give us ; and as our own spirit is the Christ
in us, and is one with Ilim, we use the following formula as
expressing the highest activity of the will, faith, and imagina-
tion, in an act of benediction, or the communication of good
and truth to others, and as a vehicle through which God's
"saving health" — which is the interior meaning of the name
Jesus — may be imparted to the souls of men. The apostles
declare that it was by the saving virtue of the name of Jesus


that the cripple at the Beautiful gate of the temple was healed,
and that there is none other name under heaven given among
men whereby we must be saved. (Acts iv : 12.) According
to a law of correspondence, a name signifies and expresses
an inward essence, principle, and quality. When the name
of a person, as Washington, Napoleon, or Lincoln, is men-
tioned, there comes into thought the particular quality and
character of the man. Hence the name represents that
inward quality. The same is true of things. Their names
signify to us their inward essence. The Hebrew name for
Jesus (Yehoshua) , as Reuchhn demonstrated in his work on
the Kabala, by leaving out one letter (the Shin), becomes
the mysterious Yava, the sacred and ineffable name of God
among the Jews. The Yava (or Yaho) is the second Sephira,
— the Sophia, or Supreme Wisdom-Principle, — and is the
perfect conjunction of the intellect and the love on the high-
est spiritual plane. This is exactly the characteristic of Jesus
and the quality of his life, and consequently is that which his
name signifies. In the following prayer of faith, there is,
we sincereh' believe, the saving, healing virtue, of the name
of Jesus Christ the Nazaraion, and of the principle his name


In that mysterious and sovereign name that is above every
name, and which signifies and represents the only saving
principle in the universe, and before which every knee bows,
in heaven, and on earth, and under the earth, and from the
summit of our triune nature, and the spiritual crest of our
own being, we approach in thought the Universal Presence
of the Father, the one and only Life, and Supreme Reality.
In thy light we recognize the truth that our sjnrit is a mani-
festation and personal limitation of the grand unity of Spirit,
and in its essence is divine, and included in the being of


Him who is the Crown of all manifested existence, and the
head of all principality and power, and the supreme source
and inmost spring of all saving and healing influence. In
our inmost and true existence and real self, we are not,
and cannot be, diseased, for we are one with Thee. Thou
wilt cause the light and power of this great truth to pene-
trate the darkness of our souls, and disperse the errors, and
illusions, and false opinions, and deceptive appearances of
our irrational and sensuous mind, the only seat of evil, and
Thou wilt enable us to see and feel that, as immortal and
divine spirits, we are well and happy, and in this region of
our being, we share the deep ti-anquillity of the Christ and
thine own eternal calm. Thou art speaking anew to us, and
in us the creative "Word, the still small voice, " Let there bo
light," and the darkness and blindness of the soul and of
sense are becoming pierced with the radiance of a celestial
da}', and Thou art reducing the chaos of our lower soul to
the divine order of the Spirit. We are not projecting our
voiceless language of adoring and supplicating thought into
vacancy, but into thy Presence, from which we cannot
escape ; and the ineffable light of thy Life is opening and
demolishing the thick wall of solid darkness which has
hitherto enclosed us. From this higlier position and diviner
altitude of thought, to which Thine abounding grace has
raised us, we perceive that our true being has not been
invaded by disease or any discomfort, but as included in the
Christ, the Universal Spirit, is secure from all evil, and free
from all sin. By the light of thy Word in us, which is the
fountain of all spiritual intelligence, we perceive that our
salvation in spirit and in the Christ is not to be viewed as an
event which is to transpire in a distant or near future, but is
to be apprehended and appropriated by faith as a fact exist-
ing in the present, and an eternal reality. With the humble
boldness which this divine truth gives us, we view ourselves
therefore as now well, and ahready saved in the Christ, who


is in the bosom of the Father, and we with Him and in Him
are sheltered in the secret place of the Most High, and here,
overbrooded by the Infinite Life and Love, siclcness and
sorrow, pain and death, and the disquieting fear of them,
can never reach us. Thou wilt cause us to feel more and
more the divine redeeming power, and healing efficacy of
this eternal truth, and the saving virtue of the name of
Jesus ; and Thou art translating this true idea of man and
our high calUng of God in Christ into a bodily expression in
us, that we may be saved to the uttermost, and from the
centre to the material circumference of our existence.
Awaken in us all the slumbering life of the Spirit; rend
from our inner eye more fully the veil of illusion ; remove
from our mental vision the bandage of sense ; and free us
from the dominion of the dull mass of the body, and the lim-
itations and thraldom of our material being. Break every
link in the fetters of our soul ; remove the bars from the
doors of our prison ; open wide the windows of our soul to
the radiance of the spiritual sun, and the ti'ue light of life
will penetrate and illuminate the gloom of our disordered
condition. This sublime truth, that as a spirit created into
thine image, and indissolubly included in thine own being,
we are exempt from disease and all evil, is a ray in us of
thine own intelligence, and is inseparable from thine Infinite
Mind and, as such, partakes of thine own tranquil and
saving omnipotence. To this fixed stake we would forever
cling, though assailed by doubt and fear, and tossed by
storm and flood. In the name of the Christ, in whom and
through whom our life is hid in Thee, the Universal Father,
and only true Being, we affirm by faith in opposition to blind
sense, that we are now freed from our infirmity. By the
light and sovereign authority of the inner Word, we disown
and renounce disease and sin as any part of our immortal
and real self, and before the tribunal of the righteousness of
faith, or divine rectitude of thought, we execute judgment


upon them, and separate them from us in our conception as
something external and foreign to our true being. It is
done. As to all that which constitutes our permanent and
unalterable personality, we are not diseased, but are now
saved in Thee. And we commit the keeping of our souls
unto Thee, the God of peace, who canst save us icliolly, and
preserve our spirit and soul and body as a harmonious
unity, unto the full revelation of the light and life of immor-
tality. "Faithful is He who calleth us, who also will do it."
"We trust henceforth thy boundless Wisdom, Love, and
Power, to give thine own idea of man a full expression in
us. In the name of the Christ. Amen.

When we can grasp the meaning, and measure and weigh
the full import of this formula of faith, and it becomes in us
a fixed mode of thought, and we can repeat it, not as a suc-
cession of empty words, but in the interior light of their deep
significance, we are put in possession of the power of the
inner Word, and the Spirit through which Jesus healed dis-
ease, and cast out demons. Spiritual thought can penetrate
where spoken words can never reach, for thought is a more
?eal force than sound. It is an arrow that never falls short
of the mark, or misses its aim. It is the same " Spirit of
truth " which brooded over the original chaos or unparticled
and unorganized cosmic matter, and changed it into the
cosmos, a word which primarily signifies order and arrange-
ment. It is the same as the power of the Highest (or Divine
Inmost) that overshadowed Marj-. In our patients, and in
every human being, there is the latent germ, the spiritual
ovum., the dormant but still living idea of man in perfect
health and blessedness. Spiritual thought, the light of true
intelligence, united with feeling, is the Divine Sophia, the
creative Wisdom-Principle and potency, which can "brood
over " (or incubate, as the original word means) this latent


idea in man, vivify it into consciousness, and impregnate it
with a divine vitality. The repetition in thought, or in a
tacit verbal utterance of something like the above form of
invocation, is one of the most effectual modes of doing this.
Its influence will come upon the patient like the dew of heaven
(the old symbol of spiritual truth) upon a withering flower.
The greatest forces in the universe are silent. The light of
the sun falls in stillness upon the earth, and lifts countless
millions of plant-germs up toward the heavens, and slowly
but surely elevates the trees of the forest into the embrace
of the sky. The cure of mental and bodily maladies by the
influence (that is, as the word means, the inflowing) of one
mind upon or into another, is no new thing in the world. It
is not a new invention or discovei'y, but a rediscovery. It is
a resurrection into life of the dry bones of primitive Chris-
tianity. It is based on laws of mind as fixed, and more cer-
tain, than any of the principles of chemistry — the naturally
and essentially diffusive tendency of our mental states, and
the absorptive and receptive nature of the soul of a patient
in a passive state, and actuated by a sincere desire of recov-
ery. Under the influence of fear and unbelief, or rather mis-
belief, disease is both contagious and infectious. Under other
and better conditions, health of mind and body is equally so,
for the Supreme Goodness has not given evil the advantage
over us in this respect.




It is affirmed by Swedenborg that the speaking in thought,
the cogitatio loquens, is understood by the angels and spirits
who are with man ; and if that is true, then it is by no means
incredible or unreasonable, that, in treating a patient near or
far off in space, our spiritual thought, directed toward him,
should affect his spirit. When a subject is in the magnetic
state, if we ask him a question in thought, he perceives it and
answers it just the same as if it was spoken to him in words.
It is also a marvellous fact, but nevertheless true, that if you
address him in a language that he has never learned, he still
understands you as easily as he would if spoken to in his
native tongue ; for he understands the thought and idea,
which are the living soul of all language. But magnetism
adds no new power to human nature. A person in a passive,
and consequently impressible, state, may be influenced by our
thoughts. When we use the formula of invocation given in
a preceding lesson, the spiritual sphere of our minds may
dispel the sphere of the patient's mind, and our thought may
affect him somewhat as it would if he thought the same. It
is affirmed by Swedenborg that such methods wei'e used by
the ancient Magi and the Jewish prophets, in order to ex-
cite in the minds of others a better state of thought and

The communication of thought and ideas from one mind to
another without the use of spoken words, and that at gi-eat
distances, has been practised in all ages of the world by the


spiritually unfolded man. In Lord Lytton's " Zanoni " it ia
said, that, when Zanoni visits the abode of the recluse who
had been his teacher, ' ' years long and many had flown
away since they met last, at least bodily and face to face.
But if they are sages, thought can meet thought, and spirit
meet spirit, though oceans divide the forms. Death itself
divides not the wise." {Zanoni, Chap. V.)

Such communication is perfectly natural and easy to the
spiritual man. It has been from the remotest ages, and still
is practised by the Hindu adepts in occult science. Says an
intelligent investigator of the phenomena exhibited bj' them :
" Though it may seem to us a very amazing and impossible
thing to sit still at home and impress our thoughts upon the
mind of a distant friend by an effort of will, a Brother (an
adept) , living in an unknown Himalayan retreat, is not only
able to converse as freely as he likes with any of his friends
who are initiates like himself, in whatever part of the world
they may happen to be, but would find any other modes of
communication, such as those with which the crawling facul-
ties of the outer world have to be content, simply intolerable
in their tedium and inefficiency." {The Occult World, by
A. P. Sinnett, pp. 32, 33.)

This is done in perfect harmony with the laws of spirit,
and with as much ease as we can carry on a conversation
with our friends in the same room with us, for what men call
the supernatural is the natural in the spiritual sphere.
Thought is the most real thing in the universe, and when
united with love or emotion is the divinest and most far-
reaching and penetrating force in the whole realm of being.
On this subject Madam Blavatsk}-, a very competent witness,
as she is herself an adept in the practice of psychological
telegraphy, says in her great work, " Isis Unveiled,"
" Experiments with the telephone prove that the human
voice and the sounds of instrumental music may be conveyed
along a telegraphic wire to a great distance. The Hermetic


philosophers taught that the disappearance from sight of a
flame does not imply its actual extinction (nor indeed of the
object burned) . It has only passed from the visible to the
invisible world, and may be perceived by the inner sense of
vision, which is adapted to the things of that other and more
real universe. The same rule applies to sound. As the
physical ear discerns the vibrations of the atmosphere (or
aether) only up to a certain point, not yet definitely fixed,
but varying with the individual, so the adept, whose interior
hearing has been developed, can take the sound at this van-
ishing point, and hear its vibrations in the astral light indefi-
nitely. He needs no wires, helices, or sounding-boards ; his
will-power is all sufficient. Hearing with tlie sph'it, time and
distance offer no impediments, and so he may converse with
another adept at the antipodes with as great ease as though
they were in the same room."

" Fortunately we can produce numerous witnesses to cor-
roborate our statement, who, without being adepts at all,
have, nevertheless, heard the sound of aerial music and of
the human voice when neither instrument nor speaker were
within thousands of miles of the place where we sat. In
tlieir case they actually heard interiorly., though they supposed
their physical organs of hearing alone were employed. The

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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 16 of 18)