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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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 7 of 18)
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gotten to limp ! and, as it was so late in the journey, he
concluded not to begin. An older brother of ours, who was
disabled by the severing of the large ligaments of the right
ankle, in his wakeful hours could not step his foot on the
floor ; yet in a state of somnambulism would go where it
would seem well nigh impossible for a person in full wake-


fuluess and soundness of limb to transport himself. In the
somnambulic state he forgot both his lameness and his body.
The inner and real man walked and climbed, and the passive
body accompanied it. The wife of a tailor in New Hamp-
shire, who had been confined to the bed for years as a help-
less and hopeless invalid, was awakened in the middle of the
night by the flames in her room. The house was on fire, and
there was no time for debating the question whether she
could rise and walk or could not walk. The all-absorbing
thought of the impending danger effaced from her mind the
idea of disease, and this suddenly dropped out of conscious-
ness, and in spirit she ran out of doors, and the body went
with it. In her case the cure was permanent. These cases
were not miracles, but facts in harmony with law — the sover-
eignty of the mind over the body. The time is not in a very
remote future when people will be educated in the use of
these latent and now dormant, because unused, psychological
powers. In a speech, made many years ago in the city of
New York by Kossuth, he says that when governor of
Hungary, he was at times nailed to his bed by sickness (to
use his own expression), but news would come from the
army that demanded all the strength of his activity, and in
the exercise of that self-originating power of thought that is
usually but erroneously called free will, he would say to his
body, " Be well," and it obeyed him. This was not merely
the command of a despotic will, issuing its ukase to the body,
which is as itseless as to issue an order to a rock to fly, but it
was an act of faith — the same ftiith which has subdued king-
doms, wrought righteousness, obtained promises, stopped the
mouths of lions, quenched the violence of fire, escaped the
edge of the sword, and to sum up its sublime eflects in a few
words crowded with meaning, out of weakness has made men
strong. (Heb. xi : 33, 34.) If faith as a causal agent and
power will accomplish such results, is the cure of disease by
it to be deemed an incredible and impossible achievement?


But the oft-repeated question will again arise in the reader's
mind, " How am I to get this faith?" The very question
involves in it a fundamental mistake. You are not to get it
in any way, but to use it. We are looking for what we
already possess, like a man who is asked to lift an obstruc-
tion out of his path, and he inquu'es, " Where are my arms
\vith which I can do it?" Faith is only the action of the
mind above the plane of sense, with its false and deceptive
appearances. In the atmosphere of the world of both matter
and mind, there is a lower and an upper stratum that move
in opposite directions. Like an adventurous aeronaut, we
must cut the cable of sense that holds us to the earth and its
illusions, and we shall rise into a current of thought that
will bear us in the opposite direction, away from the West
toward the East, the true orient, the home of the rising sun,
the origin of things. In the cases mentioned above, the
inner man broke through the chi-ysalis encasement of the
senses, and seized the helm and turned the vessel, about to
founder in a storm, in the opposite direction. To discover
the inward and supreme man, the true self, is to come into
the possession of faith. He is invisible and concealed be-
hind a thin curtain, and by a signal can be summoned to our
aid. The Being whom we call God is the most intimately
present and active force in the world, but is deeply veiled
from sight.

It must be kept in mind that all causes are absolutely
invisible to the external senses. They exist in a realm of
being of which the senses are not and cannot be cognizant.
It is only effects that are ever discernable to the sensuous
degree of the mind or the psychical man. When I exert a
certain mental energ}', which we name volition, I raise m^'
arm. The visible motion is but the outward expression of
an unseen mental force. So when I move a chair or a table,
the power which does it is out of sight. Take as an illustra-
tion the apparent movement of one ball by another on a


billiard table. The first ball is not the cause of the motion
of the second, but the real cause lies further back. It origi-
nates in the mind of the player. He makes an exertion of
will which communicates a motion to the muscles of his arm.
This is transmitted to the cue that is held in his hand, and
through this it is communicated to the first ball, through that
to the second, and so on. But the only cause is a mental
force or act which is an invisible spiritual energy. In a way
analogous to this God governs the world, and we our bodily
organism. We must fix it in our thought as a fundamental
axiom that matter in all its modifications, forms, movements,
conditions, and qualities, whether in the human body or the
world at large, is never anything but an effect, of which
some spiritual force is the originating and governing cause.
The absolute impossibility and non-existence of physical
causation is a prominent article in the creed of the spiritual
man. The body can never affect the mind. But turn this
affirmation bottom side up and you get the truth. But it is
said that if you tie a ligature around the arm or the leg, it
will interfere with the circulation and obstruct the healthy
action of the limb. This is admitted, but before we surren-
der our position we may be allowed to pause and inquire if
the cord tied itself, or was it somebody's mind and will that
tied it? Does a billiard ball or a boy's marble ever move
itself? It does just as much as the world or the human body
ever moves itself. Now the principle of all motion and the
realm of causation belong to the " unseen" but real world.
And when we are in the interior state, and act from that
region of our being, we are in the realm of causation, and
the thoughts and volitions of the spirit become themselves
causes, especially when they act in harmony with the benev-
olent aims of the Universal Mind, of which our minds are
only personal limitations.

We know that one mind can affect another mind, and thus
effect the body. This is a demonstrated fact, as mucU so as


any principle of Chemistry. Says Dr. George Wyld, " The
very common experiment of blindfolding certain individuals
and then touching them with one finger, or sometimes willing
them without contact, and thus influencing them to act
according to your secret thoughts demonstrates the silent
action of mind on mind, and through this on the bodies of
other persons." {Theosophy and the Higher Life, -p. 27.)
I simply recommend this power of the mind, as I have done
for twenty-five years, in the cure of disease in ourselves and
others. It can be made to inaugurate and accelerate an
impulse towards recovery. Do not the above-mentioned
interesting psychological phenomena render its use for that
purpose rational and worthy of trial ?

The phenomena mentioned by Dr. Wyld may seem trifling
and frivolous. So does the movement of the marbles by a
boy in his sports, yet he employs a force like that by which
God moves the worlds in their orbits. To raise our curative
effort above the appearance of trifling, our silent suggestion
may take the form of unspoken prayer, that summons to our
aid the Central Power of the universe. We shall ilhisti-ate
this principle of silent suggestion more fully in our next

It only remains in the language of Paul to answer the
question, "How may we get faith?" Says the inspired
apostle, " Faith cometh by hearing, and hearing by the word
of God." (Rom. x:17.) The original term for hearing
(akoe) means instruction in a derivative sense, the listening
or hearkening to a teacher. But the teacher is the Word of
God, not a book, but a rema, a flowing out, an emanation from
God. The same word is used by Jesus when he affirms that
man does not live by bread alone ; in fact, not at all, but by
an emanative life and light from God. (Matt, iv : 4.) This
principle of light and life, this ti-ue bread of life, is that
primal emanation from God which we name the Universal
Spirit, of which our spirit is an individualized expression.


"The spirit of man," said Solomon, " is the candle of the
Lord, searching all his inwards parts." (Prov. xx:27.)
Now a candle does not in reality shine by its own light, but
is a manifestation of a universal luminiferous principle of
light. So the spurit of man is a finite limitation of the
Universal Spirit, the Christ of Paul, and the true light of
every man that cometh into the world. In our worldliness
we have covered it with a bushel, an opaque veil of sense.
But the precept of the higher wisdom in Jesus is, " Let your
light shine." (Matt, v : 16.) It is in a perpetual endeavor,
as all light is, to shine, but we prevent it by our impenetra-
ble and commercial bushel. We limit and measure it as the
merchant does his produce kept on sale. We are enjoined
to let our light shine. We are not to institute a long series
of efforts and devices to maT

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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 7 of 18)