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Chapter Fifteen - Appendix
1. The question
of the relationship between the New Thought and commercialism would take
us too far afield. There are, however, several matters which have led to
misunderstandings, and these properly belong to our history. The bearing
of affirmations and suggestions on business affairs did not come under
consideration in the early years. It was understood that "the laborer is
worthy of his hire," and reasonable charges were made for silent treatments
and class instruction. But later "the prosperity treatment" came into vogue,
and much use was made of the psychology of success. As the movement grew
in popularity it attracted people of many types, some of whom worked their
way up by sheer persistence and developed a highly successful business
out of small beginnings. Others adopted the plan of free-will offerings,
and endeavored to "attract" whatever funds might be needed for their work.
Sometimes this plan scarcely differed from the usual commercial methods,
inasmuch as attention was persistently called to "needs," and appeals were
constantly sent out for money to pay for various improvements. Some of
the editors kept their magazines free from advertisements which might seem
inconsistent with the New Thought, while others accepted advertisements
of many sorts of goods which were indeed unlike the possessions of the
inner life. Hence misapprehensions arose to some extent, partly because
some of the leaders appeared to be taking advantage of the public to attract
attention to their own personalities.
The only serious charge brought
against any of the leaders involved the reputation of Helen Wilmans, who
was said to have made fraudulent use of the United States mails by soliciting
money for "absent treatment." Apparently, Mrs. Wilmans was discredited
and the value of absent treatment called in serious question. The facts
in the case are best known by Eugene Del Mar, president of the League for
the Larger Life, and actively connected with the New Thought movement since
1898. Mr. Del Mar, who had been a student of Mrs. Wilmans' writings for
several years, and established the New York branch of the Mental Science
Temple in 1899, says, "It was my good fortune to know Helen Wilmans intimately,
first visiting her at Sea Breeze, Fla., as her guest, and subsequently
taking up my residence there for six months, lecturing and writing for
her magazine, Freedom.
"Helen Wilmans was one of
the most broadminded of the leaders of the movement, with pioneer spirit
and courage, and when others accepted or compromised with the arbitrary
and bureaucratic methods of the Post Office Department she defied them
and fought to the end. Her resistance endured to the great ultimate advantage
of the movement, even in the face of the criticism and condemnation with
which she was greeted by some of the New Thought leaders.
"The Post Office Fraud Order
was placed on Helen Wilmans without even prior notice. There was no hearing,
no trial, no conviction. It was instituted by the jealousy of the man who
dominated Sea Breeze, Helen Wilmans having established her 'City Beautiful"
a few miles distant, and thereby taken away the post office and other privileges
that this Sea Breeze magnate had previously enjoyed. He happened to be
an intimate of the then senior U. S. senator from Maine, who was very close
to the President; and on motives of jealousy and revenge, and at the instigation
of political intrigue, the Post Office Department was set in motion in
true Russian autocratic manner.
"Helen Wilmans was cut off
from the world without chance for redress and condemned publicly without
hearing or trial. After this had been done, she was indicted on a charge
of 'fraud,' the U. S. Government contending that her claim of cure by absent
treatment was necessarily fraudulent because it was impossible to be done.
Her claim was false because absent cure was impossible, and it was fraudulent
because she must have known that it was impossible. The United States district
judge so instructed the jury as follows: 'The foundation of the contention
of the Government is that what was promised to be done could not have been
intended, because the fulfillment was known to be impossible, by the means
proposed by the defendant, viz. the transfer of the power of her thought
to the person of the client with a curing influence sufficient to accomplish
the changes in condition that were declared to be accomplished.
"The United States Supreme
Court reversed this decision and finally--after Helen Wilmans had been
impoverished, her business ruined, and her spirit broken--the matter was
dropped. When, not long after this, her husband died, she felt that she
had no further desire to go on with her work, and she passed away.
"Helen Wilmans was one of
the many wonderful women that the New Thought movement has produced. She
was much misunderstood and maligned by those who either did not know her
or were prejudiced by her pioneer methods. I shall indeed be glad if at
this late date some measure of justice is done to her memory."
Of course no question concerning
the value of absent treatment as a whole could be settled in court. The
test question for devotees of the silent method would be, What constitutes
absent treatment? Can it be undertaken for a group, or should it be employed
for the benefit of one person at a time only, and this as a result of correspondence
between healer and patient, with a precise arrangement as to time, and
the number of sittings? Some of the critics of Helen Wilmans perhaps hastily
assumed that Mrs. Wilmans treated all her absent patients at once, and
that these were acquired through responses to advertisements in which great
promises were held out. If so, their judgments were indeed ill-founded,
and as sweeping as those of the district judge.
The criticisms imply several
points that have never been adequately discussed. Some devotees of the
movement have maintained that absent healing should not be undertaken unless
the patient be known to the therapeutist. But successful work has been
carried on by the healers among patients unknown to them. Mr. Quimby practised
healing in this way. Others have held that one need not press the matter
very closely, since some good will result through self-healing whether
the therapeutist keep the appointment or not. Indeed, it has been contended
that all absent healing is really self-healing. The noon silences kept
throughout the world by devotees of various branches of the movement are
based on the assumption that there is value in community silence. No leader
is supposed to "hold the thought" for the whole group. Each one is asked
to meditate in his own way on the same thought. The value of such meditation
would be hard to determine. It would probably be an aid to more direct
and independent meditation on the part of the individual. It would be easy
to foster credulity on a large scale by encouraging community silences
and group healings, on the supposition that some kind of mysterious power
goes out from the head office where the group-healers sit in silence at
the noon hour. On the other hand, the practice of meditation begun in this
way might be the turning-point in a hungry soul's quest for spiritual food.
Hence one would hesitate to arouse scepticism. Much would depend upon the
instruction given out from headquarters to the effect that it is not human
thought sent out absently that heals: it is the divine power within the
patient. Conscientious absent treatment is a means to an end far beyond
It is plain that the commercial
use of the New Thought is a question of motive, and on this point Mr. Del
Mar says, in a recent issue of Now, San Francisco, "The purpose
of the New Thought is the development of the individual, through an increased
consciousness that he inherently possesses, and may bring into manifestation,
all desirable attributes. And it teaches how, through the cultivation and
concentration of desire, the individual may attract and receive what he
thus relates to himself. Through his increased consciousness of power,
the individual emerges from the mass, and commences an existence that is
"But this is not all. Back
of all this lies the impelling motive, and it is the motive rather than
the method that characterizes the New Thought movement. Its essential conception
is that of unity, and it advocates the cultivation of Self and the attainment
of desire from the point of view of the benefit of all. Its motives necessarily
involve as full a measure of giving as of receiving.
"Those who regard the New
Thought merely as an instrument whereby to acquire 'success' at the expense
of others, have failed to comprehend its motives, and are assisting to
discredit it. Such people are actuated by the same motives as are those
who have become millionaires through extortion and bribery. One who would
willingly accumulate and store up useless wealth while millions of his
fellow-beings are suffering for lack of sustenance, has not as yet thoroughly
absorbed the New Thought conceptions.
"New Thought methods and
motives are not intended to qualify a few individuals to more readily prey
upon the mass. Nor are they designed to enable the individual to attain
his desires at the expense of others. But they mean the exaltation of each
and all, and they ever center about the conception of Unity.
"When we adopt the religion
of humanity, we find that what we have called our duty to God is the duty
we owe to our Self and our fellow-beings. With the elimination of the conception
of an anthropomorphic God, it becomes possible to conceive of a heaven
here, and to understand that man's highest duty is to man. And with the
conception of the essential unity of humanity, man's duty to the Self and
to others is seen to be one and the same. If he would receive, he must
give; if he would be loved, he must love; if he would benefit the Self,
he must be of advantage to others. One may rise only as he raises others
with him, and one may fall only as he falls with others. . . ."
The Elizabeth Towne Co.,
Holyoke, Mass., issues a pamphlet entitled The Story of Elizabeth Towne and the Nautilus, by Thomas Drier and others, in which one may read
a typical record of success as achieved by a New Thought leader. Mr. Drier
says, "I am telling these things about Elizabeth Towne, because she represents
a desirable state of mind. She stands for a philosophy which makes for
growth and happiness. In her teachings there is nothing that encourages
hatred, discouragement, fear, or failure. She thinks thoughts which make
for success. She is self-reliant, confident, inspirational. She compels
men and women to forsake their belief in a God that is vindictive, and
she fills their lives with a philosophy of sunshine, love, kindness, and
neighborliness, She is a minister of Today. She wants men and women to
do good now for their own reward now. She shows that there is no
such thing as luck, that effect always follows a cause, and that disease,
disappointment, discouragement are results which may be avoided by those
who understand how to direct their energies wisely. She doesn't encourage
people to visit her, because, if they came, they would lean upon her and
fail to stand upon their own feet. She prefers to reach people by means
of her writings, for she knows that those she influences will become more
self-reliant and dependent upon their own powers instead of upon hers."
Speaking of the diversity
of motives actuating those who have adopted the New Thought, Mr. MeIvor
Tyndall, in Now, says, "Therefore, it is impossible for one to formulate
a definition for New Thought that shall satisfy everyone's idea of what
the term stands for. To the average person 'New Thought' signifies a kind
of 'get-rich-quick' formula, as far as it relates to the acquisition of
magical and immediate success. To another it may mean release from the
consequences of past deeds that have hitherto been regarded as 'sins.'
To another it may represent an excuse for extravagance in dress and other
expenditures, on the principle that New Thought teaches mastery over material
things and that therefore 'New Thought says I should have everything I
"Like the Bible, 'New Thought'
is 'all things to all men,' according to their understanding, and therein
perhaps lies the proof of its verity. Truth is many-sided and looks different
according to the angle from which one regards it. One of the fundamentals
of the New Thought movement, upon which all its various 'schools' and phases
are agreed, is the value of optimism. The realization that we need not
beg and cringe and whine at the feet of an all-wise and all-loving Power--by
whatever name we elect to call this Power--is a perception that is almost
universally recognized. And it is one of the messages which the New Thought
movement particularly emphasizes.
"Another of the fundamentals
of New Thought to which all thinking people will cheerfully subscribe is
the fact that honesty, sincerity, and truthfulness in practical, everyday
life, as well as in ethics is a 'paying proposition' in actual returns
of actual, practical, material dollars and cents."
* * * * *
2. Misapprehension has prevailed
to some extent concerning the Quimby manuscripts, the existence of which
began to be generally known in Boston in 1882. The report was circulated
that these writings were in Mrs. Eddy's possession and that she copied Science and Health from them. In connection with personal matters,
taken into court, a former student of Mrs. Eddy's, Mr. E. J. Ahrens, made
some hasty and ill-founded statements to this effect. Mrs. Eddy thereupon
challenged Ahrens to produce the writings and prove his point. This he
could not do, for he did not possess them and had no access to them. Then
the report was started and kept in circulation for years that the manuscripts
did not exist and that this was "proved in court," obviously an absurd
statement, since no one connected with that case in court had access to
For reasons best known to
himself, Mr. George A. Quimby steadily refused to publish the manuscripts
during the lifetime of Mrs. Eddy. By previous arrangement with Mr. Quimby
our family copies were returned to him in 1893, and we were not permitted
to quote any of the articles in full either in The Philosophy of P.
P. Quimby, 1895, or in Health and the Inner Life, 1906. Mr.
Quimby died without making any provision for the disposition of the manuscripts.
It remains for the historian to edit and publish these writings at some
future time. The historian has been personally acquainted with all the
patients and followers of P. P. Quimby who have had the use of the manuscripts.
Miss Milmine was allowed to reproduce part of a page of one of them for
her life of Mrs. Eddy published in McClure's Magazine.
* * * * *
3. In 1899, it was supposed
that the suit brought against The Arena Publishing Co., for infringements
of publishing rights on account of the reproduction of Mrs. Eddy's Portrait
in The Arena, May, 1899, was also a suit with regard to the subject-matter
of the two articles about Mrs. Eddy; hence that it was a charge brought
against the writers. But the suit referred to the reproduction of the portrait
only. The subject-matter of the articles was never called in question.
In justice to the historian it should be said that the exposures contained
in these articles were made at the instigation of Mrs. Woodbury, a former
student of Mrs. Eddy's, and that my article was undertaken because Mr.
George A. Quimby would not permit anyone else to quote from Mrs. Eddy's
letters. I did not state that Christian Science was a "religious delusion."
This phraseology was introduced by the editor. My own point of view has
always been that truth would take care of itself, and that denunciations
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