Excerpts from
Ideal Suggestion Through Mental Photography by Henry Wood Order in Adobe PDF eBook or printed form for $7.95 (+ printing charge) or click here to order in printed form from Amazon.com for $21.95 Book Description Chapter
1 THE
OBSTACLES TO PROGRESS "Progress,
man's
distinctive mark alone, Not God's,
and not the
beasts': God is, they are; Man partly
is, and
wholly hopes to be."
BEFORE
attempting
to give an outline of the laws of mental healing, it may be well to
briefly
consider some of the difficulties which are encountered, not only in
its
practical application, but also in its popular acceptance as a system
having a
real and scientific basis.
Truth
is eternally
and unchangeably complete, but to human consciousness it is constantly
growing.
The only changeable factor related to it, is the ever-expanding
capacity of the
mind of man for its fuller recognition. Every new development of any
importance
finally comes into its abiding-place only through friction,
misapprehension,
and opposition. What there is already occupies all the space,
and there
is no place for a newcomer, especially if it be a disturber. Over and
over
again history records the declaration, "There is no room in the inn."
Every new development, even in physical science, has had to traverse a
thorny
path before coming into an assured position; and, in the higher realms
of
religion, government, jurisprudence, ethics, and economics, each new
advancement has been cradled in a manger. The authority and
self-sufficiency
of existing institutions never leave any corner vacant. While the more
impressive examples of this rule are farther back, in the recent past,
slavery
was declared not only to be right, but to exist by Divine and biblical
authority,—and this in the North as well as South. It
would be
illogical to expect any exception to the rule, in the reception of so
radical
an advance as mental healing—or, more correctly, the recognition of the
law of
mental causation. It is an intruder. If admitted, its philosophy will
necessitate a re-examination of systems which are dignified by hoary
antiquity
and eminent respectability. Institutions that have exercised
unquest-ioned
authority; that are entrenched behind barriers of intellectual
scholasticism,
and possess social and financial supremacy, instinct-ively feel that
their
infallibility is called in question. Piles of ponderous, dusty tomes
thereby
become mere relics of by-gone speculation. While
mankind
generally, as individuals, earnestly desire to find the truth,
formulated
systems, backed by prestige, literature, and authority are
ultra-conservative.
They yield not an inch, except by compulsion. When final acceptance
becomes
imperative, the New—after being freshly christened—is dovetailed in as
a part
of the Old. You are assured that it is but a slight modification of
what was
there before, and finally, that they always thought so. A typical
example may
be noted in the manner in which the medical fraternity has received the
phenomena of mesmerism. For several decades it was barred out, not only
as
useless, but as fraud and delusion. More recently, under the title of
hypnotism, or hypnotic suggestion, it was permitted to peep in at the
door; and
now, rechristened as "psycho-therapeutics,'' it seems likely to gain a
gradual entrance. While
the theory
of mental causation for physical disorder fully accords with everything
vital
and fundamental in religion, considered as a life; is in
harmony with
all high spiritual philosophy; rebukes materialism, and develops the
highest
ideal in humanity, yet the fact that it has not been incorporated into
ecclesiastical and theological "confessions," causes the church, as a
organization, to misunderstand and oppose it. The fact that spiritual
healing
was regarded by the primitive church as the natural outward attestation
of the
inner higher life, seems to have no significance to the church of
today. When
the Founder of Christianity gave great commission, "Preach the gospel
and
heal sick." did he not mean all that he said? Is the power of Truth
partial, local, and limited to a single age? If God be infinitely good,
unchangeable, and orderly in His manifestations, could He withdraw
powers and
privileges that had been already bestowed? If divine law is not
suspended nor
violated, the same "gifts of healing" that have once been exercised
must be operative today under corresponding spiritual conditions. On
the divine
side, spiritual law must always be uniform, otherwise God's methods
would be
self-contradictory. Many eminent men of advanced thought in the church
who now
admit the immutability of law, spiritual as well as material, have
apparently
failed to observe its logical outcome. It follows that the direct
assurance of
the Christ that, "These signs shall follow them that believe," either
limits true believers to one epoch, or else proves that "works of
healing" have a permanent and lawful basis. Does it not appear that
worldly policy, intellectual theology, and ceremonialism, as
they came
into the church in the time of Constantine, extinguished the early,
simple,
vital, spiritual potency which since that transition has never been
fully
regained. Turning
to
therapeutic systems, mental causation is in substantial harmony with
the
highest and best thought of the seers and philosophers, from Plato down
to the
present time. It is only medical science, as it has gradually
degenerated into
a great drug prescription system, that seeks for primary causation in
the inert
clay of the body. The wise physician makes a mental, as well as a
physical
diagnosis and is logically lead to the utilization of immaterial
forces. Popular
prejudice
against mental or psycho-therapeutics arises largely from an inability
to
cognize the factors involved. Prevailing materialism makes it logical
to rely
upon that which appeals to the senses. A majority are color-blind to
the
highest order of forces, and forget that, even in the external world,
it is not
matter, but the immaterial energy that moulds it, that produces all
phenomena.
Occidental civilization in its general trend is distinctively external,
almost
superficial. The
general
identification in the public mind of mental healing with "Faith
cure," is another prolific source of misapprehension. While there are
many
sincere clergymen and laymen who believe in "miraculous" healing in
answer to prayer and anointing, simple justice requires that a broad
distinction be noted. Faith healing, as generally understood, involves
a direct
and special interposition on God's part, in response to petition. It
implies that
He is subject to changeable- ness and improvement, and that the
expected result
is an exception to, or reversal of, universal law. On the contrary,
mental
healing is entirely based upon law, which, though belonging to the
higher
domain, is orderly and exact. It enjoins human compliance with existing
law,
already perfect and incapable of improvement. While a vital faith on
man's part
is a powerful healing element, it should have an intelligent and
scientific
basis. The divine order cannot be capricious. If God be infinitely and
eternally perfect, His part is already complete, and it only remains
for man to
come into harmony with truth, which is the divine method. Faith
healing,
defined as a local exceptional action of God, improved and set in
motion by
petition, is a relic of decaying supernaturalism. It is true, however,
that
many cases of healing take place among its disciples. Even pure
superstition—as
illustrated by the result of pilgrimages to shrines and contact with
sacred
relies—often heals, because through the modus operandi is
misunderstood, it
starts into action saving mental and spiritual recuperative forces. Spiritual
healing
is beyond ordinary intellectual apprehension. Transcending as it does
the plane
of the reasoning faculty, it cannot be proved by argumentative logic.
It
concerns the inner ego, and can only be comprehended by the deeper
vision of
the intuitional and spiritual nature. There is much objective truth
which we
are utterly unable to cognize until we have unfolded something of its
kind and
correspondence within ourselves. Popular
misapprehension also arises from the mystical and technical
presentation of
psychological principles, which, though inherently simple, are made to
appear
unreasonable, and some-times fanatical. Although there is truth above
reason,
as ordinarily defined, there is none against reason. There is spiritual
as well
as intellectual common-sense. Extreme statements, even if ideally true,
should
not be popularly presented in unqualified form, for they lead to
unnecessary
misunderstanding and antagonism. Those who cannot leap to the climax at
one
bound, may often be led there by gentle advances. It is not a question
as to
the existence of truth, but of the unfoldment of vision to behold it.
This view
was clearly enunciated by the Christ. He often withheld the highest
statements
because his hearers were not ready for them, and repeatedly stated that
he did
so. It is true that larger apprehensions of truth require an increase
of
fitting terms to represent them, but complex and occult verbosity is to
be
avoided. If men are unable to reach up to abstractions, instruction
must reach
down, not by any admixture of error, but by "precept upon precept; line
upon line; here a little, and there a little." The
new advance
also encounters the usual amount of satire and ridicule which falls to
the lot
of every radical departure from traditionalism. Homeopathy passed
through all
the same phases, but at length fought its way to recognition and
standing. Legis-lation
attempts to crush therapeutic progress by the erection of a medical
monopoly
have been made in several States, but they are so plainly in opposition
to the
spirit of the age, that they have not proved of much practical account.
It is
as foolish and tyrannical to erect a monopoly in medicine, as it would
be in
religion, politics, or ethics. The Presbyterian or Baptist creeds may
as well
be legally enforced as that of allopathy. Any institution asking for
special
legal protection cannot seemingly place great reliance upon its own
merits.
Under our form of government individual liberty, so long as it does not
infringe upon that of others, is the chief corner-stone. To impose any
special
system of therapeutic practice upon an individual is clearly
unconstitutional. Sensational
and
exaggerated accounts of occasional failures in the new practice are
spread
broadcast by the daily press, while it is rare that any allusion is
made to the
numerous cures of those who had previously exhausted the "regular"
systems. While thousands of young and robust people die under
conventional
treatment, after short illnesses, every week, no question is raised nor
criticism made. No matter what the circumstances may be, if in the
"beaten
track," everything is taken for granted. Everyone has the right to die,
if
he will only do so according to regulation. But
failures do
occur in mental practice. No matter how perfect a principle may be, it
cannot
have perfect application, because of local limitations. The
imperfection of the
practitioner and the lack of receptivity in the patient—to say nothing
of
surrounding antagonistic thought—are limitations. It is not a mere
question of
swallowing a remedy, but certain ideals must be brought to the front in
the
minds of both healer and patient, and there must be positive
co-operation. Recovery,
as a
rule, is progressive growth, and is manifested as the ideal mental
conditions
gradually gain supremacy. Many expect sudden and magic improvement, and
therefore, being disappointed, abandon treatment before a sufficient
period has
elapsed for the legitimate results to appear. Some are unconsciously
non-receptive because of a mental resolution that nothing shall in the
least
disturb their favorite creed, opinion, or philosophy. In this way their
door is
unwittingly barred against their own improvement. Some are harboring
secret
sin, or giving place to currents of thought colored with selfishness,
envy,
sensuality, jealousy, or avarice; and, though unaware of difficulty,
their
minds are closed against the truth which could set them free. That
which is
distorted cannot in a moment become symmetrical, and even after
thorough
thought-reconstruction, the body cannot at once fully conform and
change its
expression. But every faithful compliance with the laws of healing—laws
which
are immutable—will have its legitimate effect in the degree that their
requirements are complied with, and this can be depended upon.
Limitations
can be overcome, but patient effort is required. The ocean of
thought-atmosphere
in which we live is sensuous, and therefore a vast opposing
influence—real,
though intangible—must be surmounted. It is easy to float with the
tide, but to
break away from crystallized environment demands courage and
persistence. The
all-enveloping human thought-currents are powerful. Even the Great
Exemplar, in
some places, "could not do many mighty works," because prevailing
unbelief. Many
shrink from
such a searching inward reconstruction, because they instinctively feel
that it
will reveal them to themselves. They are willing to look outward, but
cannot
abide introspection. A
prevalent
distrust of mental practitioners on account of their lack of a course
of
conventional study, especially in pathology, is also quite natural. But
it is
well to remember that in spiritual discernment and efficiency "God hath
chosen the weak things of the world to confound the things which are
mighty." A study of pathology is a pursuit of abnormity. If mind
is
the field of operation, it is evident that it must be kept pure, clean,
and
entirely free from disorderly and diseased pictures. Thoughts, ideals,
and
suggestions must all be of health, perfection, and harmony. It is
therefore
plain, that from the standpoint of mental causation, pathological
research
would not only be useless, but positively harmful. The uniform and only
diagnosis of the mental healer must be health, really,
potentially, and
inwardly, even though not yet outwardly actualized. He may divine the
particular location of the lack of wholeness, but all the more
he sees
and emphasizes the potential and inner perfection of that special part
or
organ. He idealizes it as already sound, and holds the thought
firmly
until the patient comes into at-one-ment. Thoughts are outlines to be
filled
in, and they must be drawn upon the lines of the pure, the true, and
the
beautiful. There
is also some
prejudice because a majority of exponents and teachers of mental
science belong
to the so-called "weaker sex." Generally men are more intellectual,
though less intuitive, than women, and they are also much more strongly
bound
in scholastic and traditional grooves and systems. "For the wisdom of
this
world is foolishness with God." Human knowledge is largely theoretical
and
external, but human insight, which is generally more acute in
the
feminine mentality, is more penetrating and exact. This is
distinctively the
woman's age, and the world is now beginning to realize the beneficent
fruits of
her recent development and greater freedom. What more natural than that
of the
rosy dawn of new esoteric truth should soonest be recognized by her
more
sensitive spiritual vision? It is
unreasonable
and unjust to ignore the testimony of hundreds and thousands whose
lives have
been saved through the rational employment of mental therapeutics. Such
testimony is positive in quality, unlimited in quantity, high in
character, and
its veracity should be unquestioned. There is probably no city or town
of any
considerable size in the United States where there are not plenty of
conclusive
examples that can easily be found by any impartial investigator.
Be a
careful and extensive personal investigation we have found that the
great
majority of those who are engaged in teaching health (a better
expression than
healing) were formerly confirmed invalids who had exhausted
conventional remedies
without improvement before resorting to mental treatment. Upon
restoration to
health they so thoroughly realize the merits of the higher thought,
that they
feel impelled to communicate it to others. If one has discovered and
utilized a
great boon, it is both a duty and a privilege to tell the news to
suffering
humanity. It becomes a "gospel," or good tidings that cannot be
suppressed. The allegation sometimes made, that mercenary motives are
usually
foremost, is both unjust and untrue as applied to the great majority
engaged in
this profession. Financial considerations, unless entirely subordi-nate
would
be fatal to success in practice. If
disease and
abnormity, mental and physical, were in the process of gradual
extermination
through conventional applications, there would be little reason for a
search
for anything better. On the contrary, we find that disorders are
steadily
growing more subtle and complex. Specialists multiply, and each finds
just what
he looks for. Not only physicians are increasing in number in much
greater
proportion than the population, but diseases and remedies are also
being
multiplied. The more human abnormity is held up and analyzed, the more
its
various shades, phases, and compli-cations become manifest. As our
civilization
recedes from nature, and Artificialism in all directions grows more
pronounced,
we become hyper-sensitive to discord and morbidity. Insanity,
insom-nia, and
nervous degeneration are increasingly prevalent, and even the physical
senses
more than ever before require artificial aids and props. We are
depending upon
Without rather than the Within. These, and other related general
tendencies
might be elaborated and proved in detail, but being plainly evident it
is
unnecessary. Under
such
conditions, if any new philosophy be presented which claims rationality
and
beneficence, is it not wise to give it impartial investigation? In the
closing
decade of the glorious and notable nineteenth century can we afford to
copy the
intolerance of past periods, and conclude that Truth is a complete and
closed
revelation? Why expect new advances in electricity and the physical
sciences,
and at the same time deny that in the far more important realm of man's
interior life and nature there is anything better for him than the
universal discord
and disorder of the past? If but a small part of the claims of
advanced
mental science be realized, the world greatly needs all it can possibly
get. If
anything promises to lighten the great aggregation of woe that hangs
like a
black cloud over the whole human horizon, it should at least be fairly
examined
and tested before condemnation.
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