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Chapter Twelve - The Movement in Foreign Lands
"THE New Thought
Movement came because mankind built it with their desires." This quotation
stands at the head of an article on "The Great Power in and Through All,"
by M. Douglas Fox, in The Rally, London, the official organ of the
New Thought Extension Work in England. The article is significant and interesting
as an indication of the way in which the growth of the movement is regarded
"If we think for a moment
we shall see that these words are a demonstration of the great cosmic law
of demand and supply. Looking down the pages of history we find that whenever
there was a crying, pressing need, and the souls of men went out in a great
cry to the Infinite Source, back from the Source came the supply.
"For a very long time there
has been going out from the souls of men a great cry for a wider religion
and a greater inclusion, and their cry has waxed stranger and stronger.
"At the beginning of the
nineteenth century the accepted ideas of God had become the opposite of
those taught by Jesus the Christ, and they were to all intents and purposes
those of the Jews of old. God was not a loving, tender Father; but a revengeful,
capricious tyrant, who placed His newly created spirits in various bodies,
and strongly contrasted environments. Here a child born with a criminal
body, with wretched surroundings, and little incentive to virtue; and there
another born of pure parents, with good conditions, and little incentive
"Yet, the religion of that
day, taking no account of causes, taught that all the placidly and easily
good ones would enjoy the everlasting bliss of heaven; while all others
would find everlasting torment in the piece they called hell. Thus God
was represented as sitting apart from His world, in the bright, clear sky;
while the devil stalked triumphant through the world. But the race-mind
was rapidly evolving beyond such teaching; it no longer met the need--the
great yearning of the race.
"Everywhere men were awaking
to consideration of the inequalities; and the seeming injustices of human
life; and to their question of why these things were so, the Church had
only one answer, viz., that 'God's doings were inscrutable and must not
"But the answer to the earnest
cry was poured out from the Infinite Source of Love; and little by little,
a more rational religion was filtering through the old; and man began to
understand more and more of his own complex nature, with its various planes
of expression on which his evolution from the atom of God takes place.
"At the beginning of the
nineteenth century man knew little of those finer planes of Nature which
interpenetrate our physical plane; and he was ignorant also of the true
facts relating to the physical plane, and its evolution.
"Orthodox science taught
that man was a special creation, owing nothing to the kingdoms below him.
Darwin's discovery of the evolution of the physical man, shattered the
old belief, and satisfied a small part of man's great longing. But there
are other and finer planes of man's being, which, if he live entirely on
the physical, must be starved. And so, by giving too much consideration
to this physical plane, man came to think this was all; and to lose his
belief in a life after death; and to regard death as final. Heaven and
hell became to him fairy tales to be discarded; and his heart sickened
and failed because of his unbelief.
"Then came a new philosophy,
which declared that the dear dead were not lost forever, were not far away;
but living and loving still; nearer than ever, only on a different plane
"The spiritualistic movement
restored hope to many a soul who had lost all joy of life. The astral plane
was studied; and found by many to be very wonderful, and very beautiful.
But this does not comprise all the finer natures, and man must learn to
live evenly on all planes if he would live in Power.
"The truth about the third
plane came to be taught by H. P. Blavatsky, from a deep study of Eastern
lore. The mental part of man, then, forms another plane of life; and the
discovery was followed by an over-appreciation of this plane.
"Then a fuller and deeper
revelation was shed abroad on the earth, through the Christian Scientists,
whose teaching that man is a spiritual being, in a spiritual world proclaimed
to the world the true nature of man; but while looking to the spiritual
the Christian Scientists denied the physical, which is the garment of the
spiritual; and equally a part of man.
"Our New Thought Movement
teaches a still wider inclusion; having for its first vital fundamental, the one mind in all and through all. This is not a religion;
not a sect; it is a principle, which links and unifies the world thought.
"New Thought is constructive;
and will destroy nothing as it condemns nothing. Its open-armed welcome
to those of every class, creed and color, has drawn into the movement a
motley crowd; and New Thought is seeking to harmonize these just as every
note in a chord of music is harmonized; as the varied tints of a landscape
create the glorious beauty of the scene; or as the perfume of every flower
in your garden mingles to make glad the heart of man.
"We shall never be alike;
never think alike. There will be sects, and schools of thought. There will
be greater and stronger individuality; but there will be a cessation of
the jarring, and the jangling of creeds and opinions; a truer liberty,
and a deeper love as we come to realize that men, nations and things are
joined in the One Life in all and through all, and that there is nothing
outside of God."
The history of the movement
in England did not differ essentially from its development in the United
States. In England as in America, interest was aroused by Christian Science,
then came a gradual reaction and the establishment of independent branches
of the movement. Leaders of the Higher Thought appeared after a time, and
it became customary for New Thought leaders from America to visit London
and other cities, exchanging views with English leaders and holding classes.
Among these may be mentioned Mr. Patterson, Dr. Julia Seton, who established
the New Thought Centre, and Mrs. Militz, in connection with her lecturing
tours of the world. The Woman's Union, on Ebury Street, London, led in
time to the Higher Thought Centre, 40 Courtfield Gardens, Kensington, and
some of the leaders, notably Miss Alice Callow, secretary, have been connected
with the work in London from the beginning. Similar centres were established
in different parts of England and Scotland, also in Ireland. With the coming
of The New Thought Alliance to London in 1914, the devotees of the movement
in the British Isles became identified with the international movement
and the Alliance has since been recognized as the world's New Thought society.
The most widely read of the
English New Thought writers was Judge T. Troward (1834-1916), born in India,
educated at the Victoria College, Island of Jersey, divisional judge, and
author of Edinburgh Lectures on Mental Science and other volumes.
The Higher Thought Centre
in Nottingham was established in September, 1906. The New Life Centre,
a healing and educational home, was founded at Spring Grove House, Isleworth,
London, W., in 1910. Sunday services were established later, and a library,
with rooms for healing. Spring Grove House has since become the largest
establishment of its kind in England, and its founder, Dr. O. E. Miller,
one of the chief workers. The plan is to build up an industrial cooperative
educational centre where men and women may come to live and engage in all
branches of useful and artistic work. A printing department has already
been established. Other centres in cooperation with the one at Isleworth
have been organized in Hastings and Wolverhampton. In July, 1914, Mr. Paul
Tyner, who acquired his interest in the New Thought from the publications
of Helen Wilmans, in 1893, became the leader of the New Thought Centre,
85 Hanover Street, Edinburgh. Mr. Tyner, author of The Living Christ, editor of The Temple, Denver, Colorado, and in 1898-99 editor of The Arena, was associated with Mr. Patterson in the Alliance School
of Applied Metaphysics, in New York; and, in cooperation with Mr. Eugene
Del Mar, author of Spiritual and Mental Attraction, and The Divinity
of Desire, organized the first Mental Science Temple in New York. He
was minister of the New Thought Temple, Cincinnati, Ohio, 1909-10, and
of the Dayton, Ohio, Truth Centre, 1910-11. Later, while in New York, Mr.
Tyner organized in connection with the New Thought Magazine, edited
by W. W. Atkinson, Chicago, Illinois., 140 New Thought reading rooms in
different parts of the country.
Among others recently to
do a large work in the British Isles, is Mr. F. L. Rawson of London, whose
teaching is almost identical with Christian Science without the claims
ordinarily made in behalf of Mrs. Eddy. Formerly a consulting engineer,
Mr. Rawson was retained by the Daily Express to make a professional
examination into mental healing. The result was the discovery that such
healing was practised all over the world, and Mr. Rawson became an ardent
therapeutist. During the war he turned to the care of soldiers, and in
a pamphlet entitled How to Protect our Soldiers, he gives what he
calls the "secret of divine protection."
In this pamphlet Mr. Rawson
says, "Today there are many millions of mental workers, containing some
fifty or sixty schools. Only four or five of these work on the basis that
Jesus did, namely, by turning in thought to God. The remainder work in
the same way as the sorcerers and witches of the past and the black magic
workers and hypnotists today, namely, with the human mind. This means that
they use one or other of the five different forms of hypnotism, all of
which are more or less harmful, not only to the patient, but to the practitioner.
"The real value of my investigation
for the Daily Express and of Life Understood, which contains
the results of my work, does not lie in proving that all disease is mental.
. . . Nor to prove that matter is mental phenomena. The real value lies
in proving the difference between the right and wrong method of mental
working. . . . The right method of healing [is] by the realization of the
divine mind . . . the scientific method of right thinking which was taught
and demonstrated by Jesus the Christ, the most perfect and the most scientific
man that ever lived.
"There is a hard and fast
line drawn between the two methods of mental working, and between the right
and the wrong method of prayer. Jesus pointed out the difference more than
once. If, when you are mentally working, you are thinking of reality, that
is, of God, of heaven, the real world, of the Christ, or of the spiritual
man, you are helping your patient, yourself, and the world. If, on tile
contrary, you are thinking of the material man or the mental world, whatever
you are thinking about them, unless you are denying their reality, you
are harming your patient, harming yourself, and doing no good to the world.
Even by strong, determined thinking, or will-power, trying to bring about
what you think is good, you can neither destroy the evil thoughts nor purify
the so-called human mind. Truth and Love, that is, God, alone heals. The
healing, then, is perfect and permanent, whether of disease, sin, or any
of the many troubles that make this world a veritable hell to so many.
. . . Jesus relied on his knowledge of God, not on strong thinking and
will-power. There is no limit to this apparent effect of thought. If you
are certain enough that you are dead, you are dead instantly. . . . If,
on the contrary, you turn to heaven and think clearly enough of God, then
the action of God takes place, and good for all must ensue. . . . You have
to think of absolute good, the world of reality. You have to think of an
ideal world, the highest good that you can possibly imagine. You have to
think of God and heaven; heaven being a perfect state of consciousness,
a mental world, in which all is perfect, because all is governed by a perfect
God, by the Principle of absolute good.
"When I found that every
thought a man thinks has an effect, I came to the conclusion that the highest
thought I could think ought to give me the best result. The highest thought
I could think was to turn in thought to heaven and realize the absolute
love of God, getting away from all recognition of the material world .
. . God became a living fact to me. . . . Rest on God. It is God's business
to look after you. . . . The realization 'There is nothing but God,' I
have found the most effective against accidents. 'It is a lie; all is spiritual,'
is perhaps easier for some to realize. . . . When you see someone in pain,
instead of thinking of him as in pain and so increasing it, turn in thought
to heaven and realize that there is no such thing as pain there, and then
think of the absolute joy, bliss, and happiness in that perfect world."
The pioneer work of Sister
Veni Cooper-Mathieson in Australia began in 1903, under the title of "The
Woman's White Cross Moral Reform Crusade," and a three years' lecture course
in Sydney on "The Truth Seekers." The first magazine, The Truth Seeker,
was established in January, 1905. In April, 1909, the Church Universal
in Perth, Western Australia, was organized. In December, 1914, this church
was moved to Sydney, and a Truth Centre was established. The first magazine
was united with The Healer and called The Revealer, in 1915,
the year of the founding of The Universal Truth Publishing Co. of Australasia.
A Home of Truth was also established that year.
The Church Universal daily
affirmation is introduced as follows in The Revealer, "These affirmations
are spoken to the Real Self, the Spiritual Being within each of us. The
physical body--the flesh and blood--is but the temple wherein He dwells,
and is therefore but that which is at our service to transmute by the Word
into a Spiritual expression of our real God-being brought forth from the
"The real Man and Woman of
each of us is the Divine Being; and as we allow this true Self to rule
our lives, we put on the 'Mind of Christ,' and so reveal God's Son within
the Son of Man. As the God-Self thinks and acts through us, so will these
true ideas--or Immaculate Conceptions --and good healthful thoughts be
expressed in the outer self--the body--and we thus daily build that 'House
not made with hands' by the Power of Thought, which is the one Creative
Power of the Universe.
"Speak the Word only. 'According
to Thy WORD be it unto thee.'
Father-Mother God; I, thy child, acknowledge Thee to be my Creator. Thou
hast endowed me with all Thine own glorious Creative Powers. Thou hast
given me richly of Thyself. There is nothing that I lack. All is mine.
I am created in Thy perfect Image, and as a pure spiritual being must reveal
Thy perfect Likeness. The Seed of the Christ is within me. I am Thine Only
Begotten and Well-beloved Son, full of Grace and Truth. Thy Word is now
made flesh and dwells in me, the Son of God within the Son of Man. Thy
Eternal LIFE is my Life. Thy Infinite WISDOM guides me. Thy Wondrous INTELLIGENCE
illumines my mind. Thy Glorious SUBSTANCE feeds me. Thy Perfect HEALTH
is revealed in me. Thy Infinite POWER upholds me. Thy Almighty STRENGTH
is my support. Thy unchanging LOVE surrounds me. Thy Eternal TRUTH has
made me free. . . .
"With glad recognition of
my glorious birthright, I rejoice and give praise unto Thee, my Everlasting
Father, who liveth, loveth, moveth, and hath Thy Perfect Being in me, Thy
Beloved Child. GOD and MAN are inseparably ONE, Now and throughout Eternity."
Mr. Philip O'Bryen Hoare
started the New Thought work in New Zealand in 1905. Later, Mr. Hoare lectured
in New South Wales and Queensland, and settled in Adelaide, South Australia,
where he established The First School of New Thought and Mental Science.
Later still, Mr. Hoare lectured in Johannesburg, South Africa, and reestablished
his school of New Thought in Melbourne, Australia.
As elsewhere, the New Thought
Alliance has been welcomed as the unifying society of the mental-healing
movement. Miss Eunice Jones, Adelaide, is the vice-president for South
Australia; Mrs. Preshaw, of Clarmont represents Western Australia; Miss
Emilie A. Hulett, Melbourne, represents Victoria; Mrs. Grace Victor, North
Sydney, is vice-president for New South Wales; Miss Grace M. Aguilar, Brisbane,
In Honolulu, Hawaiian Islands,
Mrs. Melville Moncrief, vice-president for the Islands, reports the establishment
of The Happy Thought Coffee House on the water-front, a resort for the
men of the streets, the aim being to reach the human derelicts, and through
a kind word and a little material assistance help the men to a place where
they may be able to help themselves. An Employment Bureau, with free baths,
and a bowl of soup and bread, or coffee and doughnuts, for five cents,
affords a man a place to rest and refresh himself. . . . The men are given
every freedom. There are no rules. They are allowed to play cards and smoke,
and keep their hats on if they want to. . . . An intoxicated man is shown
the same respect as a sober one, and given the same kind of treatment.
The law of love is put to a practical test, and it has been found to work
great changes in some of these lives. Mrs. Melville and Mrs. O. B. Guest
give their time to this work, free, and employ two assistants to serve
the meals. New Thought books are given out when the men are ready to receive
the new idea. . . . Silent treatments have been given the drinking men,
and many lives have been rehabilitated, and useful members of society made
from men who have been on the city's scrap-heap. Other activities in Honolulu
consist in class-instruction and the general work of the New Thought Centre.
Mrs. Militz, Mrs. Helen Van-Anderson-Gordon, and other leading New Thought
teachers have lectured in the Islands.
The pioneer worker in Chile
was Georgina Hooper de Hammerton, whose interest in the inner life began
in 1902, when she attended lectures on spiritualism intermixed with some
of Swedenborg's teachings, and organized a theosophical society in Valparaiso.
The next impetus came from reading The New Thought, edited by W.
W. Atkinson. The work of healing and teaching the New Thought began in
December, 1904. The only book available in Spanish at that time was a translation
of Mr. Trine's In Tune with the Infinite. The healing work was transferred
to Santiago in March, 1910. The first organization was founded May 7, 1912,
the Instituto de Ciencia Mental Armonia, with 20 members, most of whom
had been healed by the new method. The first books to be translated into
Spanish and published in Chile were Law of the New Thought, by W.
W. Atkinson, and Mental Healing Made Plain, by Kate A. Boehme. The
vice-president for South AmerIca is Margot Polet de Varvalla, of Santiago,
The work in Brazil began
in June, 1907, with the founding of the Circulo Esoterico da Cummunhao
do Pensamento, in San Paulo, on the basis of teachings derived from the
writings of Prentice Mulford, W. W. Atkinson/Yogi Ramacharaka, and others.
The first magazine, the O Pensamento, edited by Antonio Olivio Rodrigues,
was established in November, 1907. The Circulo had in 1917, 7,000 associates
in Brazil and other lands, There were at that time 50 allied circles, organized
on the same basis as the parent circle in San Paulo. Portuguese, not Spanish,
is the language used. O Pensamento, the title of the magazine, signifies
It is difficult to obtain
information concerning the influence of New Thought literature in foreign
languages. The works of Mr. Trine, Dr. Marden, H. W. Dresser, and others
have been translated into various European languages, such as French, German,
and Spanish, and these books have been extensively sold. But since the
beginning of the war communication has been more or less interrupted. The
fate of New Thought books in Germany, for example, is matter of doubt.
The interesting fact is that in Germany, as in other foreign lands, there
has been a call for such books.
The International New Thought
Alliance has steadily extended its work and its influence throughout foreign
lands. In 1918, the vice-presidents outside of North America included the
following: South Australia, Miss Eunice Jones, Adelaide; Western Australia,
Mrs. Preshaw, Clarmont; Victoria, Australia, Miss Emilie A. Hulett, Melbourne;
Queensland, Australia, Miss Grace M. Aquilar, Brisbane; British Isles,
Rev. J. Bruce Wallace, Limavady, County Londonderry, Ireland; France, Mme.
Florence Struve, Paris; Hawaiian Islands, Mrs. Melville Moncrief, Honolulu;
New Zealand, Mr. M. Walker, Auckland; New Zealand, South Island, Mrs. Marie
Barrie, Marlborough; Tasmania, Mr. Willoughby Conner, Hobart; South America,
Margot Polet de Varalla Miguel-Clara, Santiago, Chile.
Henry Wood's Ideal Suggestion has been translated into Chinese. There is a movement in Japan known as
"Healing by the Good." It is a well known fact that mental healing has
always been in vogue in India from ancient times. In the Upanishads there are teachings closely resembling those of the New Thought. Very
little has been done, however, to trace out the resemblences. Representatives
of the Vedanta philosophy who have lectured in the United States have called
attention to certain points of contact between the ideas that prevail in
the Orient and those originating independently in the Occident. In general,
it is plain that the New Thought stands for the individual in contrast
with the Oriental tendency toward mysticism and pantheism. As the New Thought
works its way into the far East, it will be on a practical basis, by supplying
a method of realization and healing, and an activity or affirmationism
usually lacking in countries where mysticism prevails.
The New Thought has often
been stated in mystical language, as if it meant the confusion of man with
God. But there is no advantage in such statements. What is meant is individualism
in the better sense. The New Thought stands for the affirmation or freedom
of the individual. It is thus distinctly American in its idealism. There
is an advantage in maintaining this its distinctiveness, in contrast with
Orientalism in all forms.
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