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PSYCHIC PHENOMENA 
 IN THE LIGHT OF THE BIBLE 
 
 ...A TREATISE.... 
 
 ON THE PHILOSOPHY OF NON-MEDICINAL HEALING AND 
 
 OTHER PSYCHIC PHENOMENA, IN ACCORDANCE 
 
 WITH THE ORDINARY THEOLOGICAL SCIENCE 
 
 OF EVANGELICAL CHRISTIANITY. 
 
 By REV. J. H. SOWERBY, Ph. B. 
 
 LAURANCE FRESS COMPANY, 
 
 CEDAR RAPIDS, IOWA 
 

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 SEP. 7 I90& 
 
 «*.SS (7« A*6 Ma 
 COP* 8» 
 
 COPYRIGHT, 1905, 
 
 J. H. SOWER BY. 
 CANTON, ILLINOIS. 
 
 ; \ 
 
 I I 
 
To Truth, The Crown of Pure Human Amhition; 
 
 To Him, Who is the Source and Way of Truth: 
 
 To Every Honest Searcher After the Truth; 
 
 This Treatise is Affectionately 
 Dedicated. 
 
CONTENTS 
 
 Introduction, ------ 
 
 Study I. The Search After Truth, - 
 
 II. The Bible, and How to Study It, - 
 
 III. God, and the Divine Image in Man, 
 
 IV. Man's Dual Nature, 
 
 V. The Human Spirit and Hypnosis, 
 
 - 
 VI. The Human Spirit and Magnetism, 
 
 VII. The Human Spirit and Clairvoyance, 
 
 VIII. The Human Spirit and Telepathy, 
 
 IX. The Human Spirit and Prayer, 
 
 X. Directions and Applications, 
 
 Page 1 
 
 5 
 
 23 
 
 41 
 
 61 
 
 80 
 
 105 
 
 124 
 
 142 
 
 165 
 
 189 
 
INTRODUCTION. 
 
 The symbolism of onr heading, tells the story of 
 the system of Biblico-Psychological Study , herein promul- 
 gated. Jehovah lights the world through the Holy Bible, 
 whose teachings we interpret, in the light of true 
 scholarship on the one hand, and in the light of the 
 Holy Spirit, symbolized in the seven-golden-candle 
 stick, on the other. 
 
 The course of study which forms this system, is 
 fundamentally and vitally different from that con- 
 tained in any of the many courses presented to the public 
 On the subjects of mental, magnetic, suggestive, 
 hypnotic and other systems of non-medicinal healing. 
 
 It is fundamentally distinctive, for we define and 
 apply the sources of psychic power; and it is to the 
 christian, vitally distinctive, for it logically recog- 
 nizes the Divine Father and his son Jesus Christ, in 
 the same light in which the great body of evangelical 
 christians recognizes them. 
 
 This, as the reader will see, differentiates this 
 
 1 
 
system from every other, and presents, to the orthodox 
 christian, a logical science by which to account for 
 the wonderful psychic phenomena of this rapidly ad- 
 vancing age. 
 
 No word touching theological positions will be 
 found in this course, which is not in strict harmony 
 with the latest research of devout scholarship. In- 
 deed, this is the very ground of the studies. So much 
 skepticism has arisen during these later years re- 
 garding the truth of the Bible and the ability of 
 Christianity to do as well as to announce things, that 
 the author has been impelled to formulate a system 
 which is in strict accord with evangelical Christian- 
 ity, and yet, which will account for the psychic phe- 
 nomena which have appeared so mysterious; a .system, 
 which will also enable anyone who will put its teach- 
 ings into practice, to produce them, as well as to heal 
 sickness according to God's word. 
 
 No word derogative to scientific investigation in 
 any line will be found here. While we advocate the 
 power of the divine in man as the most potent therapeu- 
 tic agent in the world, yet we know that the effect of 
 
 Z 
 
matter upon matter is beyond serious dispute. The 
 great weakness of non-medicinal systems in general is 
 the entire repudiation of medicine in the healing 
 of disease, and the statement that the patient must 
 abstain from the use of medicine, or else divine power 
 can not or will not operate. If medicine were to be 
 used only on the basis of suggestion, it would many 
 times be efficacious. But this is only begging the 
 question. In the healing of disease, we should use 
 every means known to science, either mental or material 
 One method does not in any sense work against the 
 other, but they may well be used to supplement each 
 other. Let not jealously for credit as to which 
 system heals, interfere. Let the one thing of su- 
 k preme interest, be the healing of the patient. 
 God is not so peurile as to think, that the use of 
 medicine is an evidence of lack of faith in Him. 
 
 Our desire is that every student shall profit by 
 this course. We have known students of other courses 
 who, while they have read the courses, have not been, 
 able to practice, hence it has been of no use 1 ; to them 
 and was just so much money thrown away. To the end 
 
 3 
 
that this course may produce the best results, we 
 append at the end of each study a series of exami- 
 nation questions. No guarantee of any kind is made 
 to the person purchasing this system who does not 
 answer these questions in such a manner as to show 
 that he has a good comprehension of the subject. 
 On the other hand, we guarantee that every one who 
 will so master it, will be able to practice healing 
 successfully. 
 
 Our effort has been to eliminate every un- 
 necessary word, so that the busy man can get the con- 
 tents of the book without reading a mass of verbiage, 
 
 Bear in mind, that while we have successfully 
 practiced the healing of disease according to the 
 principles laid down here, we do not profess to be 
 possessed of any powers, other than those common to 
 every manor within his reach. We believe most 
 devoutly in the divine and supernatural power 
 possessed by every person, a proper understanding of 
 which will enable him to so use it as to produce 
 supernatural results. THE AUTHOR. 
 
 4 
 
THE SEARCH AFTER THE TRUTH. 
 Study I . 
 
 Let us beg of you at the outset, to come to the 
 study of this important subject with the earnest 
 desire to know the truth for the truth's sake, and 
 not merely with that morbid curiosity which has 
 prompted many a man to put his money into courses of 
 study which have vainly promised to reveal to him 
 all the occult qualities and hidden powers of human 
 life. We would rather refund your money now than 
 have you begin this course from the prompting of 
 such a motive . 
 
 Mere curiosity is one or the most useless 
 elements of life and its development is most to be 
 deplored. It was this faculty, according to the 
 ancient mythology, that prompted Pandora to open the 
 box containing countless ills, which issued forth to 
 afflict humanity as soon as she had done so, hope 
 only, remaining for the consolation of the race. 
 Curiosity will draw crowds of people together. If 
 one will but advertise the performance of a feat the 
 accomplishment of which is plainly known to be im- 
 
 5 
 
possible, the largest house will not hold the crowds 
 who will pay admission to obtain seats. 
 
 We have no desire to cater to your curiosity, 
 in this course of study, for we ourselves are deeply 
 in earnest. Neither do we open the course, as many 
 courses are opened, by teaching you how to hypnotise 
 people . But we ask you to study faithfully and honestly 
 the basic principles of this science, and when the 
 course is completed, you will know the real source 
 and value of man's occult powers, and you will be able 
 to put your knowledge to practical use; for besides be- 
 ing able to "lay your hands on the sick" and heal them, 
 you will know, scientifically and religiously, why you 
 can do this, and you will also not only be able to heal 
 diseases at a distance, but you will know scientif- 
 ically and religiously, why you can produce these re- 
 sults . 
 
 No one knows better than the author of these 
 studies, the risk an orthodox theologian takes when 
 he presents to the public in a systematic form, the 
 results of years of study, which in their outcome com- 
 pel him to take positions in advance of those usually 
 
 6 
 
accepted. We have no fear regarding the language 
 used, nor the doctrines taught, for these will be ac- 
 cepted, but when we come to ask f r a practical ap- 
 plication, looking for definite results in actual heal- 
 ing, why, then--but we will not go over the bridge until 
 we come to it . 
 
 The pioneer has always been a sufferer. Roger 
 Bacon, a monk, was a pioneer in the realm of physical 
 science, and on account of his successes he was charged 
 with being "possessed of the Devil", and lay in prison 
 for ten years. When the Great Western, the first 
 steamship to cross the Atlantic , started on her journey, 
 Dr. Lardner, an eminent scientist, in a series of 
 lectures, proved conclusively that it was impossible 
 for the ship to cross the ocean; but after he had con- 
 clusively proved his hypothesis, the ship steamed into 
 Boston harbor just the same. When Dr. A. J. Gordon, 
 as eminent a preacher as ever stood in a Boston pulpit, 
 started to teach that Jesus is as able and as willing 
 to heal disease today without the aid of medicines as 
 he ever was, he was covertly attacked, and he defended 
 himself in his little book on "The Ministry of Healing" , 
 
 7 
 
in the following language; "One who has committed him- 
 self on this subject, has several things to learn. First, 
 that there is a sensitiveness amounting often to ex- 
 treme irritability, toward those who venture to dis- 
 turb the traditional view of this question. .. .. 
 
 Thus, a little experience has made us aware of the 
 peril to which we have exposed ourselves of being sore- 
 ly shot at by theological archers. But, being defamed, 
 we still entreat our critics to deal kindly and can- 
 didly with us, since we desire naught but the furtherance 
 of. truth. " 
 
 We, too, feel in this work, the inspiration of a just 
 cause, and believe that the time is near at hand when 
 christian ministers everywhere, will not only clandes- 
 tinely and half-heartedly study the subject of psychic 
 phenomena in its relation to the word of God, but they 
 will master it, and successfully and speedily refute 
 the criticisms of pseudo scientists on the evangelical 
 Christianity of today. 
 
 Twenty years ago, the world of physical science was 
 a unit against non-medicinal healing'. The medical 
 journals had but one explanation for the phenomena 
 
 8 
 
that were presented. Every case' was met with a sneer: 
 every healing was denominated a case of hysteria, no 
 matter how positive the previous diagnosis had been, and 
 every case was relegated to the sphere of the imagi- 
 nation, no matter how long the treatment with the 
 regular physician had continued. But this attitude has 
 now been abandoned, and, for a decade, no subject relat- 
 ing to therapeutics has received so marked attention 
 from the medical fraternity as has this. Many mem- 
 bers of the profession will not yet admit that organic 
 diseases can be so cured, but this is simply because the 
 study as well as the practice is yet in its infancy. 
 They have already admitted much. By the system here 
 advocated, piles, quinsy, typhoid fever, glaucoma and 
 many others of the most serious ills of human flesh have 
 been cured. It is universally admitted that mental 
 derangement will produce organic disease: then is it too 
 much to believe that mentality properly used will pro- 
 duce organic healing? Nor is it fair to ask us to take, 
 as a test case for our system, one which is admittedly 
 beyond the reach of medicine, as a physician recently 
 did. It is a fact, however, that the larger number of 
 
 9 
 
cases cured by our system are of that character, because 
 sick people have not yet learned to use mental, or 
 rather spiritual means for healing of the ordinary ills 
 which afflict them. 
 
 Then, we have the testimony of eminent members of 
 the profession, who recognize not only the uncertainty 
 of the effects of medicine, but who recognize also the 
 fact, that the same remedies will not act uniformly on 
 different people for the same desease. Dr. Mason Good 
 of London, England, says: "The effects of medicine on 
 the human system are in the highest degree uncertain." 
 Then lately has come forward, and into the chiefest 
 place in the surgical world, the famous Dr. Lorenz, of 
 Vienna, Austria, declaring for bloodless surgery of 
 the hip joint, and giving practical examples that have 
 startled the whole world. 
 
 The church, however, has not been so ready to give 
 up her time-honored traditions that "The days of 
 miracles are over", "That man lost his supernatural 
 power in the fall, if he ever had any", etc. 
 Ridicule and abuse have been heaped upon those who have 
 taken advanced positions. The author of these studies 
 
 10 
 
was not long since in conversation with an apparently 
 broadminded, scholarly , christian gentlemen, on this very 
 subject, and as the conversation led into a realm with 
 which he was not conversant, but which to us, through 
 long study and much practical application, was perfectly 
 clear, he, after expressing his disagreement and seeing 
 the position in which we were both placed, hastened to 
 say, that, "the positions taken do not prejudice me 
 against you." Why should any man's honest investi- 
 gation ever prejudice his brethern against him, but 
 on the old ground, that the pioneer has always suffered. 
 But the light is beginning to dawn, for we know that 
 thousands of ministers and devoted christians are today 
 making clandestine investigations of these things. 
 Truth can never be hidden under a bushel, and every 
 additional investigator only hastens the time when the 
 light will be allowed to shine forth in all its 
 glory. 
 
 Evangelical Christianity has felt, however, and 
 perhaps justly, that it has special reason for opposi- 
 tion to the positions assumed by the adherents of the 
 new movement; positions which not only contradict many 
 
 11 
 
unassailable doctrines of theological science, but posi- 
 tions of personal antagonism, which the true christian 
 has felt he must resent. 
 
 The adherents of these systems, so far as we have 
 met them, almost universally, are possessed of peculiar 
 religious natures, some of which are of the most intense 
 character. Not a single case, however, have we found, 
 of one who has studied the Bible systematically; and 
 therefore their admittedly religious nature has no logical 
 system on which to lean, and when they have discovered them- 
 selves possessed of such peculiar and vital powers as 
 to be able to heal disease by the laying on of hands 
 or other non-medicinal methods, they seem to have almost 
 invariably felt that they must assume positions at 
 variance with those accepted by the . evangelical chris- 
 tian, and which, to the christian, are frequently ridic- 
 ulously heterodox. 
 
 For instance :--A Denver man writes thus: "The 'I 
 AM' is to me wisdom, knowledge, love,, life and power. 
 In this principle or spirit, I literally live, move 
 and have my being. It is not when in the silence 
 alone that I am conscious of his presence, but at all 
 
 12 
 
hours and in every place. I really do not know that 
 I have any other consciousness. I am aware of the 
 fact that the 'I AM' is my seeing, my hearing, my 
 very being. If this voice were to become silent I 
 would become void of any kind of intelligence, so 
 closely has the universal become identified with the 
 individual. Now the strange part of it all is that 
 there is no kind of religion or piety connected with 
 this unfoldment of my inner life. I am not religious, 
 pious, penitent, prayerful or humble." (I AM Sermons. 
 Pg. 96.) 
 
 Again: --Mrs. Mary Baker G. Eddy says: "The divine 
 metaphysics of Christian Science, like the method in 
 mathematics, proves the rule by inversion. For ex- 
 ample: there is no pain in Truth and there is no truth 
 in pain, no nerve in Mind and no mind in nerve, no 
 matter in Mind and no mind in matter, no matter in 
 Life and no life in matter, no matter in good and no 
 good in matter. Man is that which has no separate 
 mind apart from God, --Man is incapable of sin, sickness 
 and death, inasmuch as he derives his essence from God 
 
 13 
 
and possesses not a single original or underived 
 power. " 
 
 Another antagonistic illustration may be found in 
 a paraphrase of the position of the so-called school of 
 New Psychology, as follows : --"God is a law, a principle 
 of life. God is mind. God can not be personal, for we 
 can not conceive of personality apart from matter. Man 
 is divine, a divine being, and part of God, and may know, 
 and possess all of God's attributes of healing and 
 helping. The kingdom of God within, God in, solves 
 the problem of man as God's instrument. How does He 
 reveal Himself? By throwing off power to man? No, 
 man is himself the revelation. Man is God expressed, 
 not God revealed through or to man, but man is himself 
 the revelation. We are all in God. We are part of 
 God." These sentences are quoted verbatim, from a series 
 of private • lectures, which the author took from a New 
 Thought leader, and may therefore be accepted as fairly 
 representing that school of thought. 
 
 Such attitudes as appear in these three illustra- 
 tions, and these are but samples of hundreds which 
 might easily be quoted, are so repulsive to the average 
 
 14 
 
christian, that when he hears them he indignantly turns 
 away and refuses to investigate further, for he feels 
 himself insulted and the very ground of his faith 
 assaulted. We must not do this, however, lest we do a 
 great wrong to truth; for if there is any kernel of truth 
 here, and there is, then we must be courageous enough to 
 search for that truth, even though we have to wade 
 through bog and mire to find it, and having found it, 
 present it pure and clean to our fellowmen. 
 
 Here, then, between these two fires, offended or- 
 thodoxy and aggressive heterodoxy , we stand. We do not 
 know what may be in store for us, for, so far as we know, 
 no one has attempted to formulate and publish a system 
 such as is found in this course and label it "Ortho- 
 dox" . So, with only the inspiration of a glorious cause, 
 and "desiring naught but the furtherance of the truth", 
 we accept the position forced upon us, by years of con- 
 secrated study and the most unequivocable demon- 
 stration, of being a pioneer, in presenting a working 
 hypothesis for evangelical Christianity along the 
 lines of non-medicinal healing. 
 
 Now, as a further thought, in this first study, and one 
 
 15 
 
which must be allowed to sink down into your soul, let 
 us say just a few more emphatic words regarding TRUTH; 
 its importance, our prejudices regarding it and the 
 necessity of the student 's being willing to pay the 
 price for its attainment. 
 
 Words seem altogether inadequate to express the vital 
 importance of this part of our first study. The 
 old saying, "Heaven sells all blessings, effort is the 
 price", is eminently true of truth, so let us meet the 
 issue fairly and not shirk its responsibilities when 
 they appear before us. 
 
 In the search for truth our primary proposition is 
 a self-evident one, viz: To be successful, the search, 
 after truth must be made in the realm of the particular 
 truth for which we search. It is useless to expect to 
 catch fish in a rain barrel. It is useless to search 
 for gold in a coal mine. We must enter the realm 
 . of truth if we will learn the force of the postulate 
 upon which these studies are based, viz: "Truth is 
 ever in perfect agreement with related truth." A truth 
 regarding a business transaction may not be related to 
 a spiritual truth, hence these two truths need not 
 
 16 
 
agree; but where twolt ruths are related, they must 
 stand in agreement. For example: The Bible, 
 interpreted according to the tenets of evangelical 
 Christianity, stands related to the human spirit; the 
 science of psychology, with its teachings regarding the 
 power of mind over matter, stands related to the human 
 spirit : then, so far as these two sciences being true, are 
 so related to the human spirit, the teachings of the one 
 must agree with the phenomena of the other. 
 
 At the very outset of our search after truth, we 
 find ourselves circumscribed by a thousand con- 
 ditions . 
 
 (a) We are circumscribed by our early training. 
 We took an old minister, whom we respect supremely , into 
 our study, and read to him the theological basis of this 
 course. He had been out of the schools many years and 
 was not acquainted with newer thought. He shook his 
 head, and saying, "I do not know," went away. We took 
 a college president into our study, and read to him the 
 theological basis of this course. He said: "You are 
 right, you are right," and any person who knows the gen- 
 tleman to whom we refer, knows that he would say with 
 
 17 
 
equal force, "You are wrong", if he believed it. The 
 old brother could not unlearn. He was circumscribed 
 by his early training. 
 
 (b) We are circumscribed by our desires. "I want 
 to know truth", said a gentleman who has spent hours at 
 a time in my study, "but I do not want to be religious." 
 We can know anything only by experience. We BELIEVE on 
 evidence, but we can KNOW only on experience: so that if 
 search for a spirit truth leads into the realms of re- 
 ligion, then we must be religious in order to discover 
 that truth. This is what Paul means in 1 Cor. 2: 18, when 
 he says: "Spiritual things are spiritually discerned." 
 The great trouble with people is, they have not the 
 courage to press the investigation. "I want to be 
 humane and benevolent , "said he, "but I do not want to be 
 religious." Then, like the traveler in the Alps who 
 wants to know the condition of a certain canon, but who 
 is afraid to traverse the narrow pathway leading to it, 
 he must content himself to take the word of the guide 
 who has been there, and the best he can say is, "I BE- 
 LIEVE the story he tells me." He can never KNOW until 
 he has the courage to traverse the dangerous pathway. 
 
 18 
 
(c) We are circumscribed by our prejudices and 
 bigotries. Would you, reader, being an orthodox christian, 
 be willing to learn a TRUTH from Madam Blavatsky, the 
 oracle of theosophy? Would you be willing to learn 
 a TRUTH regarding future life, from a spiritualist? 
 Is not the cross of Jesus the glory of every christian? 
 Why, then, do we never see one on the steeple of a pro- 
 testant church? It is because of your prejudices. 
 You say, "The Roman Catholics have appropriated it, let 
 them have it." But, we ask "Why," again, just the same. 
 So, Christian Science and John Alexander Dowie have 
 tried to monopolize healing without the use of material 
 remedies, and you say, "Let them have it." You are 
 greatly shocked if any one calling himself orthodox, 
 says, that God is as able and as willing to heal disease 
 today as he ever was, and in the same manner. Now this 
 is what we contend for, only, we say further, that 
 Christian Scientists have scarcely learned the A B C of 
 the healing art, because there is so much truth they 
 refuse to recognize. 
 
 Now, as a final word for this study, let us say, there 
 are principles which must be discerned, and much hard 
 
 19 
 
work which must be done, ere the searcher after truth 
 will complete his work. There is a price which every 
 successful searcher must pay before he can learn the 
 high truths of the spirit, though we promise you there 
 is constant joy along the way. That price was estab- 
 lished long ago by our great Master himself. Here it is: 
 "If any man will come after me, let him deny himself, 
 take up his cross, and follow me." (Matt. 16: £4.) Here 
 are three conditions. The first is SELF-DENIAL. No 
 investigator prompted by selfish motives has become 
 great. He must rid himself of his prejudices and 
 bigotries. Jesus "emptied himself." (Phil. £:7 
 Revised Version.) The second condition is this: He 
 must "Take up his cross." He must work, he must study, 
 he must be willing to "endure hardness as a good 
 soldier of Jesus Christ." (£ Tim. £:3.) The third 
 condition is found in these words, "And follow me." 
 Yes, he must follow Jesus into the realm of purity in 
 thought, word and deed. He must follow Him in prayer 
 and meditation, both in that of the glory experienced on 
 the Mount of Transfiguration, and the prayer of the 
 sorrow of the garden of Gethsemane. He must be willing, 
 
 • £0 
 
to"follow" him, even to the spending of the whole night 
 upon the mountain top if necessary. This was the method 
 He pursued, and shall the disciple be greater than his 
 Lord? Earnest, self-denying consecration, then, to a 
 great cause, must be our watchword in this search for 
 the truth. 
 
 31 
 
EXAMINATION QUESTIONS. 
 
 Study 1. 
 
 1. In what two ways is this course different from 
 all other non-medicinal courses? 
 
 E. In what spirit must the student approach this 
 
 study, in order to derive the benefit promised? 
 
 3. Show something of the change of front, which the 
 
 medical profession has adopted toward this 
 method of healing. 
 
 4. What does Dr. Mason Good say of the use of 
 
 medicine? 
 
 5. What have been some of the causes which have 
 
 withheld the church from accepting the ad- 
 vanced positions? 
 
 6. Write an opinion of the three quotations made 
 
 on pages IE, 13 and 14. 
 
 7. Give the postulate regarding the truth upon 
 
 which these studies are based, and briefly 
 discuss it. 
 
 8. State the two leading propositions which are 
 
 laid down regarding the attitude of the 
 searcher for truth. 
 
 • 
 
 9. Name some of the ways in which the searcher 
 
 finds himself circumscribed; with personal ex- 
 periences if you have them. 
 
 10. Discuss the price which the searcher for truth 
 must pay. 
 
 SS 
 
THE BIBLE AND HOW TO STUDY IT. 
 Study 2. 
 The finality of this, the second study of this 
 series, is well contained in the expression of the great 
 Apostle Paul: "The Letter killeth but the Spirit giveth 
 Life. " 
 
 The Bible is the one book which has withstood all the 
 assaults of its enemies, and has been a constant boon 
 to humanity; the book, the very name of which has 
 cheered many a heart, and the message of which has come 
 as a healing balm to many an aching breast. It is ad- 
 mitted by its critics, that as a literary work it stands 
 without a peer, while the adversaries of the religion 
 it portrays have always given the moral teachings of 
 the Bible the supremest place, and quote, as the highest 
 axiom of moral ethics, the Golden Rule, "Whatsoever ye 
 would that men should do to you, do ye even so to 
 them. " 
 
 The Bible is generally accepted in so-called 
 christian lands, as the Word of God, though with many 
 varied interpretations. To us, it is the record of the 
 successive revelations of God to man: revelations of 
 
 23 
 
his own being, and of his dealings with, for and toward 
 man. Much is not direct, revelation, as we shall see, 
 but though given by symbol or parable, or even fable, 
 still in a vast sense the Bible is the revelation of 
 God to man. Dr. Lyman Abbott, in this connection, has 
 said: "The Bible is not a book in which fifty or sixty 
 writers tell what religion is, but it is the record of 
 their religious experiences, a record of their consci- 
 ousness of God." Dr Abbott's statement is in perfect 
 accord with ours, except that his is made from the human, 
 while ours is made from the divine point of view, a view 
 which we may be pardoned for saying, is, we believe, the 
 vastly superior one. 
 
 The content of the record of these successive re- 
 lations, reaching over a period of four thousand or 
 more years, is, of necessity, of the most varied character . 
 It presents to us a panoramic view of the religious ex- 
 periences manifest in the lives of men, at various 
 periods of human history, and culminates in the history 
 and teachings of Jesus and his apostles, which we find 
 recorded in the New Testament. 
 
 Of the earlier history of mankind, little is known, 
 
 £4 
 
and there are broad stretches, covering thousands of 
 years, which refuse to reveal themselves to us. Modern 
 investigation is revealing much biological data 
 new to the world, but after all, we can sum up what 
 we know of early man in a few brief sentences. 
 
 From the days of Adam (and I use that word in its 
 broad literal sense, a man,) to the days of Noah, we see 
 humanity turned away from God, and the spirit of the 
 age was the spirit of violence. Noah's preaching was 
 in vain. Violence , with every man's hand turned against 
 every other man, is practically all we can read of that long 
 period, which the writer Genesis sums up in these words: 
 "And God saw that the wickedness of man was great upon 
 the earth, and that every imagination of the thoughts 
 of his heart was only evil continually, and it repented 
 the Lord that he had made man." (Gen 6:56.) So broad 
 has the modern mind become, that men are denying that 
 the fall ever took place, but this condition, as des- 
 cribed here, was Adam's legacy to the human family. Of 
 this we will make a careful examination in Study 3. 
 
 In Noah, humanity had a new beginning, and in him, 
 too, begins the great spiritual evolution of mankind. 
 
 35 
 
Here begins the spiritual panorama, and Abraham is the 
 climax of its first evolutionary period. 
 
 A conception of the personality of God began to 
 dawn on humanity, when He made his covenant with Noah 
 (Gen. 9:9); and monotheism, as its necessary offspring, 
 was born, and Abraham, as its first great representative, 
 was sent forth. Called from his own land, he was 
 directed to a land that he knew not of, and upheld by 
 the promise, that: "In thee and thy seed shall all the 
 nations of the earth be blessed," the record says: 
 "Abraham believed God, and it was counted unto him for 
 righteousness." He, and his seed, preserved the mono- 
 theistic idea from that time forward, indeed from them 
 we received it . 
 
 The next period of this panorama, was the rise of 
 the first distinctively theocratic government based on 
 the idea of monotheism, that is, a government in which 
 God is recognized as the supreme ruler. In this 
 theocracy, in which Moses was the divine representative, 
 the world had its first illustration of national 
 monotheism. In all the ups and downs of Israelitish 
 national life, this idea held sway, and when their 
 
 36 
 
national identity was destroyed, they bequeathed mon- 
 otheism to us as a rich legacy. 
 
 David is the representative of the next period. 
 The spirit of the time was one of extreme bigotry and 
 narrowness. In David, we see the first widening. God 
 was represented as possessing all the characteristics 
 of narrowness and jealousy of the people, and the Psalms 
 contain the first note of sweetness in, "The Lord is my 
 Shepherd. " 
 
 Isaiah, as the great representative of another 
 period, voices a still wider sentiment which is for the 
 first time universal. "I will give thee for a light to 
 the Gentiles, that thou mayest be my salvation to the 
 ends of the earth." 
 
 The next great period begins with Jesus Christ, 
 whose distinctive teaching was the Fatherhood of God, 
 and whose word is freely regarded as the message of 
 God to us. 
 
 The future holds in its bosom new and greater reve- 
 lations of the love and provision of God for man, and 
 these revelations may not be very far off. (I John 
 3:2.) "Beloved, now are we the sons of God, and it doth 
 
 37 
 
not yet appear what we shall be: but we know that, when 
 He shall appear, we shall be like Him; for we shall see 
 Him as He is . " 
 
 Now, as to the character of the content of the book, 
 and how we shall interpret it. 
 
 The Bible is varied in its character; much is 
 direct revelation, much is history, much is poetry, 
 while it also contains pure allegory, fable, romance, and 
 adventure. For example: "Thus saith the Lord", is often 
 spoken in the most absolute sense. Then we have a 
 clear and comprehensive history of the Jewish people, 
 the sweet poetry of the Psalms, and the wonderful poetic 
 imagery of the' Canticles. Whether we look upon the ac- 
 count regarding Job as history or parable, it contains 
 glimpses of human nature, which are not excelled in liter- 
 ature . Who can read of the coming of the three friends 
 Eliphaz, Bildad and Zophar, noting their excessive 
 grief, and not be stirred to the depth of his soul? "And 
 when they had lifted up their eyes afar off, and knew 
 him not, they lifted up their voice, and wept; and 
 they rent every man his mantle, and sprinkled dust upon 
 their heads toward heaven. So they sat down with him, 
 
 £8 
 
upon the ground seven days and seven nights, and none 
 spake a word unto him: for they saw that his grief it 
 was very great." (Job £:1£-13.) 
 
 The adventures of David and Jonathan are most en- 
 trancing to lovers of that class of literature , while the 
 story of Ruth and Boaz stands forth prominently among 
 the best of the world's romances. 
 
 The teachings of Jesus are particularly unique 
 and stand in strange contrast with the parrot-like 
 utterances of the scribes. In this respect the Sermon 
 on the Mount is monumental, in showing that the outer 
 life may count for little, but the inner life, the char- 
 acter, is supreme and endures through eternity. His 
 parables deeply touched his hearers by their wonderful 
 forcefulness , and yet they were ever so simple that 
 the commonest listener could easily discover their 
 startling applications. 
 
 There are passages in which the writer states his 
 own private judgment, and expressly says so. For ex- 
 ample, Paul in 1 Cor. 7:35, says : "Now, concerning virgins 
 I have no commandment of the Lord: yet I give my judg- 
 ment, as one that hath obtained mercy of the Lord to 
 
 £9 
 
be faithful." Not only is this true, but^" everywhere the 
 writings -take on and manifest the individuality of the 
 writer. One can as readily distinguish between the 
 writings of Paul and John, as between those of Dickens 
 and Shakespeare. The very vitality and fibre of the 
 ancient language in which the Bible was written, defy 
 obliteration, even by rendition in the modern vernacu- 
 lar found in the Twentieth Century testament. 
 
 Many passages are clearly local in their application. 
 '•Arise, take up thy bed and go into thine house," spoken 
 by Jesus to the man whom he had healed, has no possibel 
 application to us, yet such passages have been allegor- 
 ized until there was a time when the public was being 
 taught that everything in the Bible had some direct or 
 hidden spiritual meaning which an expert could readily 
 discover. The seamless coat that Jesus wore was repre- 
 sented as being typical of church unity. In the miracle 
 of the feeding of the five thousand (Mark 6:40) Jerome 
 saw the lad with the five loaves and two fishes, as 
 representative of Moses, with the five books of the Law 
 and the two tables of stone containing the command- 
 ments; while Origen saw, in the reclining hundreds, con- 
 
 30 
 
secration to divine service (hundred being a sacred 
 number); and in fifties, to have some reference to the 
 forgiveness of sins, through some mystical allusion to 
 the year of Jubilee. 
 
 Whole books have been written, and entire publish- 
 ing plants have been sustained by the production of 
 this class of literature, from which profound students 
 must ever turn away, and often they have turned away 
 altogether from studying the Bible . Thousands of 
 passages there are, however, which are as wide-reach- 
 ing in their application as humanity, and as enduring 
 as eternity, prominent among which we quote, Math. 11: 
 28, John 3:16 and John 14:1. 
 
 The spirit of the times when the books were written, 
 also enters into our interpretation of the Bible, as 
 an important factor. We see the God of Moses 1 time 
 represented as being possessed of all the cruelty, 
 vindictiveness , and weakness of the people of the period, 
 while the men, whose biographies are given, were some 
 of them drunkards, some were liars, and nearly all of 
 them were polygamists. Their worship of God corres- 
 sponded with their conception of Him, and was of a most 
 
 31 
 
servile character, because it was born of the fear of 
 the consequences of evil doing, which in their judgment of 
 one another, was usually death. 
 
 This was the lever Robert G. Ingersol used with 
 such effectiveness in his attacks on the Bible. These 
 incongruities he held before his hearers, and made them 
 appear more grewsome than they seem, simply because he 
 could not see far enough to know, that RELIGIOUS CON- 
 CEPTIONS AND EXPERIENCES UNDERWENT, DURING THE LONG 
 PERIOD COVERED BY THESE WRITINGS, AS GREAT AN EVOLUTION 
 AND DEVELOPMENT, AS HAS ANY OF THE OTHER FACTORS WHICH 
 GO TO MAKE UP THE SUM TOTAL OF HUMAN LIFE. He said 
 but little about the New Testament, in which occur the 
 more recent writings corresponding with the more ad- 
 vanced stages of civilization; and which present God 
 to us as possessed of all these characteristics which 
 are most lovely, which in turn have produced in the human 
 heart the fruitage of a new, a nobler and a better kind 
 of worship. 
 
 The book, as we have it, has,. in coming down through 
 the ages, come through the hands of many enthusiasts, and 
 by this means many copies having been made , many phrases, 
 
 32 
 
and in some cases, whole verses have been added, either 
 through carelessness , or , what is more likely, to substan- 
 tiate and present divine approval for some controversial 
 dogma or doctrine. Such a passage is found in 1 John 
 5:7: "For there are three that bear record in Heaven, 
 the Father, and the Word, and the Holy Ghost: and these 
 three are one." Notwithstanding the great Trinitarian 
 controversies of the early centuries, this passage is 
 not found in any manuscript earlier than the eighth 
 century. It was evidently added, by some strong ad- 
 herent of that doctrine, and the wording of the pre- 
 ceding verse made a good place for its insertion here . 
 Historians are perfectly agreed that its passage is an 
 interpolation, and it has been omitted from the re- 
 vised version. 
 
 Another thing with which the bible student has to 
 contend, is the change that is constantly going on in 
 modern language. The following from "The Life and 
 Growth of Language," by Whitney, will well illustrate 
 this thought: "Let us look, then, at a verse from the 
 Anglo-Saxon gospels, and compare it with its modern 
 counterpart : 
 
 33 
 
Se Hoelend for on reste-doeg ofer aceras; sothlice 
 his leorning-cnihtas hyngrede, and hi ongunnon pluccian 
 tha ear and etan. 
 
 No ordinary English reader certainly, would under- 
 stand this, or discover that it is the equivalent of the 
 following sentence of our modern version: "Jesus 
 went on the sabbath day through the corn, and his dis- 
 ciples were an hungered, and began to pluck the ears of 
 corn and to eat." (Math. 12:1.) And yet by translating 
 it as literally as we can, we shall find that almost 
 every element in it is still good English, only dis- 
 guised by changes of form and of meaning. Thus: 
 "The Healing (one) fared on rest-day over (the) acres; 
 soothly, his learning-knights (it) hungered and they 
 began (to) pluck the ears and eat." 
 
 Numerous instances of such cases may be found where 
 obsolete words, or at least obsolete uses, are retained. 
 The head of John the Baptist was brought in on a "charger , " 
 meaning a platter (Math. 14:8), and Paul was "let" 
 hitherto, meaning that he was hindered. (Rom. 1:13.) 
 
 Then there are misinterpretations, to which we have 
 become so accustomed that we easily follow in the rut, 
 
 34 
 
but the critical and semi-skeptical observer notes them, 
 and curls his lip at such a Bible and such scholar- 
 ship . 
 
 As an illustration: We remember very well when, as 
 a college student, in a class studying Old Testament 
 interpretation, we had reached a discussion of the del- 
 uge, and the question arose as to whether the deluge 
 was local or universal. The professor took the ground 
 that it was universal , and supplemented his argument with 
 the statement that fossil remains of fish have been 
 found in the mountains of Norway, six hundred feet above 
 the level of the sea. To the person who knows nothing 
 of the science of geology, this argument must appear 
 conclusive, but that science gives us unquestionable 
 evidence that the earth's surface is in a 
 constant state of undulation; it has further demon- 
 strated that Norway has been rising for hundreds of 
 years, though at some time the sea flowed over it. 
 Thus, the presence of the fossil remains of fish there 
 is accounted for, and the professor's argument, so con- 
 clusive to the unscientific mind, is overthrown. 
 
 Every sort of heresy can find apparent support in 
 
 35 
 
the Bible, according as the passages are interpreted 
 strictly or loosely, and we regret to say that loose 
 interpretation is not confined to the ranks of those 
 whom we call heterodox. 
 
 Now, however, the time has come when scientific 
 christian men are themselves making careful investi- 
 gations, and are giving the world the benefit; and it 
 seems to us that every intelligent christian should 
 hail the movement with delight. As a result of scien- 
 tific research, many old time interpretations have been 
 abandoned. Happy! thrice happy had it been for the 
 church of Christ, if these careful researches had been 
 made long years ago, that she might have been saved the 
 humiliation of the accusation, that, because of secular 
 scientific research her interpreters are now ready to 
 "make the Bible mean anything." A new era of interpre- 
 tation is at hand, and we, failing to see the necessity 
 of encountering either shoals or rocks, are ready to 
 hail the era with joy. 
 
 The student is now prepared to study the Bible in 
 the light of his highest reason, yet everywhere , on its 
 varied page, seeing the revelation of God to man. One 
 
 36 
 
prominent writer on this theme has said: "We do not 
 profess to know a book which demands more frequent ex- 
 ercise of the reason than the Bible. In addition to 
 the remarks now made on its infinite connections , we may 
 observe, that its style nowhere affects the precision 
 of science or the accuracy of definition. Its language 
 is singularly glowing, bold and figurative, demanding 
 more frequent departures from the literal sense than 
 that of our age and country, and consequently demand- 
 ing more continual exercise of the judgment." 
 
 The world of nature has well been termed a book 
 of divine revelation, yet in the Bible we find the stamp 
 of all we find there, only with a new and farther view. 
 In the Cosmological argument for the existence of God, 
 we are able to prove the existence of a power great 
 enough to produce the universe , which we therefore desig- 
 nate as omnipotence. From the fact that everything 
 in the world is counted, weighed and measured, we con- 
 clude that the power that made the universe is an in- 
 telligent one. A study of man proves that his creator 
 must be a moral being. All these things are taught 
 us in the Bible, as well, but there we also discover a 
 
 37 
 
new and higher view, yet in the Bible we find the feature 
 of Divine Fatherhood, a characteristic which can not in 
 the remotest sense be discerned in any merely physical- 
 manifestation of Him. Here, too, we learn the character- 
 istics which ally man to God. Hence, interpreted in the 
 light of reason, the Bible becomes to us the final 
 court of appeal, the final authority on all matters 
 spiritual, and we plead this fact as a special reason 
 for the exercise of still greater care in the study 
 of it. 
 
 If authority be needed or demanded for the pur- 
 suance of such a course, we refer the student to the 
 passage which we accept as a precept, "The letter kill- 
 eth, but the spirit giveth life." (2 Cor. 3:6.) We must 
 turn from the formal literalism of the OldTestament method, 
 and turn to, and recognize the method of interpretation 
 which Jesus introduced with his great "Sermon on the 
 Mount," where the life-giving spirit takes the place of 
 the ritual embodied in the letter. 
 
 Therefore, we accept heartily that passage which says: 
 "Every scripture inspired of God is also profitable for 
 teaching, for reproof, for instruction, which is in right- 
 
 38 
 
eousness: that the man of God may be complete, fur- 
 nished completely unto every good work" (11 Tim. 
 3:16), and, also, that other: "For no prophecy ever came 
 by the will of man; but men spake from God, being moved 
 by the Holy Ghost. " 
 
 39 
 
EXAMINATION QUESTIONS. 
 Study 2. 
 
 1. Give the precept upon which our Bible study is 
 
 based. 
 
 2. Give our difinition of the Bible, and discuss 
 
 it. 
 
 3. Name some distinctive periods in human history, 
 
 giving the special features of each. 
 
 4. What was the distinctive teaching of Jesus? 
 
 5. Give example of revelation, history, poetry, ad- 
 
 venture, romance and parable in the Bible. 
 
 6. Give a passage having only local application. 
 
 7. Show that Christianity has developed, as truly 
 
 as has civil government or sociology. 
 
 8. Give a passage in the Bible which is clearly 
 
 an interpolation. 
 
 9. What has been the effect of scientific research 
 
 on the interpretation of the Bible? 
 
 10. How does the Bible supersede all other sources 
 
 of information regarding God? 
 
 11. Do you accept the precept of this study as 
 
 your own? 
 
 40 
 
^SgHOtgfijg 
 
 GOD, AND THE DIVINE IMAGE IN MAN. 
 Study 3. 
 While in our last study we heartily commended 
 scientific investigation, in the opening of this one 
 we want to sound a note of warning. Remember that the 
 exact science of today is obsolete tomorrow;and if this 
 be a fact concerning the true science, what shall be 
 said of the false? We may be permitted a further word 
 of warning. There is perhaps no sphere, where the glam- 
 or of a false science (if such term can properly be 
 used) is found, in which it has exerted so wide an in- 
 fluence as in that relating to "the power of mind over 
 matter. " 
 
 Now, in discussing the Divine Image in Man in the 
 light of the Bible, let us say, there is -a wonderful 
 willingness , on the part of a large number of people, to 
 accept any theory on this subject, no matter how unten- 
 able that theory may be, provided only it runs counter 
 to the ORDINARY ORTHODOX interpretation of the script- 
 ure. Men seem willing to accept anything, so long as 
 it has given to it the delusive name of "science," and 
 
 41 
 
is opposed to the Book whence we learn primarily of 
 the fact itself. 
 
 Several questions press upon us at the very be- 
 ginning of this study: What is the image of God in 
 man? What are its peculiar features or faculties? 
 Were any of these faculties lost to man, at any time? 
 If so, what was lost? May that which was lost be re- 
 stored? If so, by what means? 
 
 We need not here discuss the physical creation 
 of man, for it is not the physical organism that is the 
 man. It is no part of our problem, whether he was formed 
 by one creative fiat or by a process of evolution, 
 whether it was by a mediate act or by an immediate act, 
 whether there was a singularity of type or a multi- 
 plicity of types; but it is our work here, to discuss 
 man as we find him subsequent to the formal act ordin- 
 arily spoken of as the inbreathing of the Divine image, 
 the record which we are now ready to accept as the precept 
 for this study. And God said: "Let us make man in our 
 image . " 
 
 Perhaps we can with best ef feet , discuss the "image" 
 from the anthropologic side first, in other words, by 
 
 42 
 
examining theYcharacteristics which we are able to 
 observe in man; then, if by an examination of God, we find 
 Him possessed of these same characteristics, we may, 
 we think, legitimately, and logically, look to Him as 
 their ultimate source. 
 
 Man, at his creation, was possessed of three chief 
 characteristics: a physical organism, personality and 
 holiness . 
 1. MAN'S PHYSICAL ORGANISM. 
 
 This is in no sense a part of the divine image; 
 indeed, it can not be, for God is not physical. Every 
 impulse of our nature revolts against such a thought. 
 In "Frenzied Finance," Thomas W. Lawson, describing 
 William Rockefeller, says: "When I read in my Bible, that 
 God made man in His own image and likeness, I find 
 myself picturing a certain type of individual, a solid, 
 substantial, sturdy gentleman, with the broad shoulders 
 and strong frame of an Englishman, and a cautious kind- 
 ly expression of face." This is a too common and too 
 materialistic conception of God, and it will never 
 do for us. God has not the "broad shoulders and strong 
 frame of an Englishman." God is Spirit. This was 
 
 43 
 
Jesus' definition of Him. Not "a" spirit, for this would 
 imply limitation, and besides, the article does not occur 
 in the Greek text. Physicists have many times tried 
 to connect God with matter. Pantheism is perhaps the 
 oldest form of this heresy. This, then, will be our con- 
 stant definition of Him: "God is Spirit." 
 
 Man has given him a body, and so far as our discus- 
 sion at this time is concerned, the method of its 
 creation is irrelevant. It matters not here, whether 
 we accept the scriptural statement, "The Lord God 
 formed man, of the dust of the ground, " in its wider or 
 in its narrower sense. A physical body was formed by 
 God, which the real man, created in the image of God, 
 should inhabit. 
 
 2. PERSONALITY. 
 
 Here is the quality that differentiates man from 
 the brute, and, in turn, is the first characteristic found 
 in our discussion, that allies him with God. No matter 
 what our view may be regarding the source of the human 
 body, so radical is the distinction which must be drawn 
 between the personality of man and the individuality 
 
 44 
 
of the lower animals, that human personality could 
 never have had its source in them. 
 
 Admit the reasoning faculty of the higher grades 
 of brute life . 
 
 At the world's fair at St. Louis was a wonderful 
 horse, whose intelligence , among brute creation, has only 
 been equalled in that other wonderful horse, Hans, of 
 Germany. Admit that behind the intelligence of these 
 horses there is a reasoning power, we are still in- 
 finitely below the sphere of man. There is that in 
 man which is beyond the intelligence which has its 
 seat in the gray matter of the brain. 
 
 Darwin made, perhaps, as advanced study of brute 
 intelligence, and admits as much as any advanced 
 student would dare admit, and yet he says : "A moral being 
 is one who is capable of comparing his past and future 
 actions and motives, and of approving or disapproving 
 them. We have no reason to suppose that any of the 
 lower animals have this capacity; therefore , when a New- 
 foundland dog drags a child out of the water, or a 
 monkey faces danger to rescue its comrade, or takes 
 
 45 
 
charge of an orphan monkey, we do not call its conduct 
 moral." (Descent of Man, Pg. 152.) 
 
 Dr. Strong in his Systematic Theology, Pg. 262, 
 produces the following formula: "Personality = Self- 
 consciousness -[- Self-determination." In his dis- 
 cussion he asserts that the brute has consciousness 
 but it has not self-consciousness. It does not know 
 itself to be a brute. "If a pig could say, 'I am a 
 pig 1 , it would thereby cease to be a pig, it would be a 
 
 person 
 
 The brute is determinate but it is not self- 
 
 determinate; its determination is not directed toward 
 a predetermined end. 
 
 Harris in his "Philosophic Basis of Theism" says: 
 "Man, though implicated in nature through his bodily 
 organization, is in his personality supernatural; the 
 brute is wholly submerged in nature. Man is like a 
 ship on the sea, in it yet above it, guiding his course 
 by observing the heavens, even against wind and 
 current. A brute has no such power; it is in nature 
 like a balloon, wholly immersed in air, and driven about 
 by its currents, with no power of steering." 
 
 A study of God, as His characteristics are mani- 
 
 46 
 
fested in nature, "For the invisible things of Him from 
 the creation of the world are clearly seen, being un- 
 derstood from the things that are made" (Rom. 1:20), 
 shows him to be possessed of the faculties of self- 
 consciousness and self-determination. "The things that 
 are made," in the above quotation from St. Paul, has 
 reference to the universe. Here everything indicates 
 that the maker meets Darwin's definition of a moral 
 being: "One who is capable of comparing his past and 
 future actions and approving or disapproving them." 
 "And God saw everything that he had made and behold it 
 was very good." (Gen. 1:31.) We are compelled to the 
 conclusion, that divine intelligence is self-conscious; 
 that God is conscious of the fact that he is God. 
 Again and again this is declared in the Bible: "I am 
 the Lord your God." The whole realm of natural law 
 shows that the Creator made the universe to operate 
 toward a pre-determined end, hence the creator must be 
 self-determinate. God therefore comes within the scope 
 of our formula, and we declare Him to be a person. One 
 of the great difficulties which the average person 
 feels, is to be able to separate personality from 
 
 47 
 
matter; but if he believes in his own immortality he 
 should have no difficulty in doing this, for while we 
 lay the dead body in the cold tomb, the spirit, separa- 
 ted from the body, lives on. So, God, who is Spirit 
 and not matter, may yet be personal. Both God and 
 man meet the requirements of the formula, hence 
 both God and man are personalities. We do not profess 
 to believe that all personality is one, as the Christian 
 Scientist believes, that all mind is one mind; but we 
 believe that God is an individuality, and each man is 
 an individuality whose personality is part of the 
 divine image imparted to him by God, who is the source 
 of this quality. Hence personality is a divine char- 
 acteristic wherever it is found. 
 3. HOLINESS. 
 
 While our moral nature is impaired, yet every man 
 has in him a consciousness of great moral possibilities; 
 a nature indeed which will not be satisfied with any- 
 thing less than eternity in which to develop. We can 
 readily concede this nature to Adam in a higher and 
 truer sense than we possess it. This, the Bible gives 
 him, and our natures respond approvingly. It is not 
 
 48 
 
enough to assert that Adam was created innocent. 
 Strong, on this point , says : "Since holiness is the funda- 
 mental attribute of God, this must of necessity be the 
 chief attribute of His image, in the moral being whom 
 He creates." Holiness is a characteristic which is 
 essential in every man's conception of God, so that we 
 have universal endorsement of the statement that this 
 element of holiness in man had its source in Him. 
 These TWO characteristics being fundamental to God's 
 being, we do not believe that we would be justified in 
 giving to either of them the term "chief," which Strong 
 uses in his application of holiness to man. 
 
 Coming now to the second phase of our subject we 
 ask: How far was the divine image in man lost to him 
 through the fall? 
 
 1. Whether the death of the body was or was not a 
 part of the penalty which God visited upon man because 
 of his disobedience of Him in the Garden of Eden, is largely 
 irrelevant to our discussion of the image. The subject 
 has a remote relation, however, which makes it worth 
 while to pause a moment to consider it briefly. There 
 are a number of passages in the Bible which indicate 
 
 49 
 
that physical death had some connection with Adam's 
 disobedience, notably Rom. 5:8-12: "Wherefore as by 
 one man, sin entered into the world, and death by sin, 
 so death passed upon all men, for that all had sinned-- 
 nevertheless death reigned from Adam to Moses--for if 
 through the offence of one many be dead--For if by one 
 man's offence death reigned, by one, etc." But over 
 against these references stands the fact of suffering 
 and death among the lower animals, and also the fact, 
 conclusively demonstrated, that death occurred among 
 them ages before Adam was created. We do not believe 
 that our reason would be satisfied with Strong's state- 
 ment (Syst. Theol. Pg. 352) that "We may believe that 
 God arranged even the geologic history to correspond 
 with the foreseen fact of human apostasy." Neither can 
 we accept his further appropriation of Bushnell's 
 theory of Anticipative Consequences, "As the vertebral 
 structure of the first fish was an anticipative con- 
 sequence of man, so the suffering and death of fish, 
 were an anticipative consequence of man's foreseen war 
 with God and with himself." 
 
 We believe that death was naturally emplanted in 
 
 50 
 
the human physical constitution, as it is in every- 
 thing else that has life, both plant and animal. As 
 long as the way to the Tree of Life was open and free 
 to sinless man, he lived; but when the way to the 
 Tree of Life was denied him, through his sin, this seed 
 of death began to germinate and he ultimately died. 
 So, in this secondary sense only, can it be said that the 
 death of the body is connected with, and may be con- 
 sidered a consequence of Adam's sin or transgression. 
 In its direct application, the sentence of God "In the day 
 thou eatest thereof thou shalt surely die," was spoken 
 of some other characteristic of Adam than his body, for 
 he lived to be three hundred and fifty years old. 
 
 2. Turning now to the second characteristic of 
 man, we ask: Did the fall affect human personality? 
 
 Here is the one characteristic which a man cannot 
 lose and remain a man. As the brute, if he could rise 
 to personality, would cease to be a brute, so, man, if he 
 could lose his personality , would cease to be a man. 
 St. Bernard said^of human personality: "It could not be 
 burned out even in hell." The fact is, we feel our per- 
 sonality in as eminent a sense as Adam did. We speak 
 
 51 
 
of some men as possessing great personality, and of 
 some others as "small- soul ed people," but these are 
 only relative terms; the fact is, all men have, and 
 realize that they have, essential personality. In the 
 disobedience of Adam, this characteristic was neither 
 effaced nor marred. In his personality, man is not 
 depraved. Pope, (Comp. of Theol. Pg. 424) says: "From 
 beginning to end, the holy records regard this image 
 as unef faced and unef f acable . " 
 
 3. Did the fall affect man's third characteristic? 
 Yes, man lost his holiness. In his freedom, for he must 
 be free if he is to be held morally accountable, he 
 voluntarily disobeyed God. You ask me how? or do I 
 believe the apple theory? Such questions are irrele- 
 vant to the subject. The Bible says nothing of an 
 apple in this connection. He acted in a manner which 
 was contrary to the moral character of God, and by this 
 means lost the moral quality of his nature, and thus 
 of the divine image, "And the eyes of them both were 
 opened and they knew that they were naked; and they 
 sewed fig leaves together and made themselves aprons." 
 
 Thus we see that all that was divine in Adam was 
 
 5£ 
 
not lost to him and to his posterity in the fall; and 
 it seems to us proper, that in discussing the depravity 
 of man, some such distinction should be made. The 
 common thought of total depravity is that Adam lost 
 the divine image completely. In the best works on 
 theology , this thought is qualified, but usually in such 
 terms that the ordinary mind does not grasp the 
 qualification. We think it better to state the thought 
 in distinct terms, and to say, that total moral depravity 
 was the resultant of Adam's disobedience, while the 
 divine image was not marred as pertains to his per- 
 sonality. 
 
 The great mistake of mankind, in this particular , is 
 a too narrow view of God and of man as created in His 
 image. Adam had implanted in him TWO divine charac- 
 teristics, personality and holiness; and so far as he 
 retained either of these he is divine. Divinity has 
 not only to do with holiness, as is usually taught, but 
 it has to do with personality as well. Each of these 
 characteristics is fundamental, and neither is more 
 important than the other. Christian Science over 
 and over repeats, "God is good; good is God." Yes, 
 
 53 
 
God is good, but He is more than good: He is personality 
 as well; indeed, wherever personality is, there is a 
 characteristic of divinity. Now this divine person- 
 ality is possessed by all men, for it was never lost to 
 the race. What! you ask, by all men? Yes! by all men. 
 Regarding personality, Strong makes use of this splendid 
 statement : "This natural likeness to God is inalienable, 
 and as constituting a capacity for redemption, gives 
 value to the life, even of the unregenerate . " 
 
 We now come to our last question in the dis- 
 cussion of this phase of our subject. May that part 
 of the image (holiness) which was lost to us by the Adamic 
 transgression, be restored to us? If it may, then by 
 what means? 
 
 Our reply is first of all a generalization, when 
 we reply :|Tes, through Jesus Christ. Now laying aside 
 the doctrine of the atonement of Jesus Christ, which 
 is a doctrine dear to the evangelical christian, but 
 one which science can not recognize, it being clearly a 
 matter of faith, let us seek to discover the necessity 
 of Jesus' part in the restoration of this lost 
 characteristic (holiness) from another standpoint. 
 
 54 
 
Jesus is the only complete embodiment of deity the 
 world has seen since Adam. He is the only person in 
 whom the divine image has been wholly reproduced since 
 Adam. He is, in the Bible, called the "Second Adam." 
 What other than this do his critics mean when they 
 speak of him as the best man the world has ever seen, 
 the perfect man? Do they mean that he had a better 
 physique than any other man? No. Do they mean that 
 he had a better personality than any other man? No. 
 They mean that he had a perfect moral nature, that he 
 was holy. And they are right. Jesus was possessed of 
 holiness to a degree in which no other man has possessed 
 it since Adam, and it is through him that we believe 
 this quality which was lost, may be restored to, and 
 renewed in us. Here is the conclusion of our argu- 
 ment, and we want to lay it down with mathematical 
 precision. Man, Jesus and God have characteristics as 
 shown below. 
 
 Man has: Jesus had: God has: 
 
 1. Physical organism 1. Physical organism 
 
 Z. Personality Z. Personality Z. Personality 
 
 3. Holiness 3. Holiness 
 
 55 
 
Jesus, through his possession of a physical organism 
 and personality, is intimately related to man. "He became 
 flesh and dwelt among us." Through his possession of 
 personality and holiness, he has free access with the 
 Father. He came forth from God, and returned to him 
 again. Thus we see the divine characteristic of person- 
 ality, which Adam retained, persists, and is the common 
 factor or characteristic of man, and Jesus, and God, 
 and thus becomes the medium which science may recog- 
 nize apart from faith in the atonement, by which the 
 divine image may be wholly restored in us. 
 
 From this study, two things may be learned: 1st. 
 That all men are possessed of divinity, in that they 
 possess personality. Divinity is supernatural: hence, 
 men are possessed of the supernatural. 2d. That we have 
 reason to believe that there is a medium by which the 
 lost characteristic of holiness may be restored to us; 
 and if that theory be true, then it may again be said 
 of him, in whom this has taken place, "He is possessed 
 of the image of God." "But we all with open face, 
 beholding as in a glass the glory of the Lord, are 
 changed into the same image from glory to glory, 
 
 56 
 
 
even as by the spirit of the Lord." (II Cor. 3:18.) 
 
 Now let us say our first word regarding the healing 
 of disease. We believe that disease can only be cured, 
 apart from medication, by divine power. "Every good 
 gift, and every perfect gift is from above, and cometh 
 down from the Father of lights, with whom is no 
 variableness, neither shadow of turning." (James 
 1:17.) No matter what men may tell us of mental, 
 magnetic, or other schemes of non-medicinal healing, this 
 is what we believe, and this is what we wish to de- 
 monstrate . 
 
 We ask an adherent of the system, to define magnet- 
 ism, and no adequate definition is forthcoming. Some 
 say it is a vibration, some say it is a fluid, and some 
 others say it is electricity. See how this whole 
 question is simplified, if we admit that these things 
 are accomplished by divine power in and through us, by 
 mental, magnetic, suggestive or other methods. See, too, 
 how grades of efficiency may be accounted for in the 
 operator. A man who does not recognize God, lays his 
 hands on the sick, and the fact is, in some cases he is 
 successful. He is successful because of the divine 
 
 57 
 
quality of personality which he possesses, and he is 
 successful whether he recognizes that divinity or not. 
 Again, a man who is a Christian, that is, one who has had 
 reborn in him the quality of holiness, lays hands on the 
 sick and he is successful more frequently than the 
 other man, simply because he has more of the divine in 
 him. Still again, a man who is a devout Christian, 
 one in whom the divine has been developed both as 
 pertains to personality and holiness, one who lives 
 and thinks pure things, one who meditates on God, lays 
 hands on the sick and we do not hesitate to say that a 
 larger number of cures will result, than in either 
 of the other cases named. Then, increase that divine 
 to the place where we may say it is perfect, as was the 
 case with Jesus, and His life shows us that He had to 
 but "speak the word only" and the healing, in at least 
 one case, took place. 
 
 Can we thus increase the divine in the ordinary 
 life to perfectness? We think not, though we would 
 urge every one to approximate Jesus' divinity, as 
 nearly as possible. There will come a time when it 
 will be perfected in us, but at that time there will 
 
 58 
 
be no need to demonstrate it in the healing of 
 disease. (I John 3:2.) "Beloved now are we the sons 
 of God, and it doth not yet appear what we shall be: 
 but we know, that when He shall appear, we shall be like 
 Him: for we shall see Him as He is." 
 "Thus, while the mute creation downward turn their 
 sight, 
 
 And to their earthly mother tend, 
 Man looks aloft, and with erected eyes 
 
 Beholds his own hereditary skies . "--Dryden. 
 
 59 
 
4. 
 5. 
 
 EXAMINATION QUESTIONS. 
 
 Study 3. 
 
 With what sort of warning does the third study 
 open? 
 
 What questions are to be discussed in this 
 study? 
 
 Why do we not need to study the physical man 
 here? Discuss the author's position. 
 
 Name and discuss the three chief characteris- 
 tics of man? 
 
 What do you mean by self-consciousness and 
 self-determination? 
 
 6. What was lost to Adam in the fall? 
 
 7. In what sense was the death of the body a part 
 
 of the penalty for sin? 
 
 8. How may it be said that all men possess 
 
 divinity? 
 
 9. Apart from the Atonement, give an argument for 
 
 redemption through Jesus Christ. 
 
 10. In what way does the divine nature theory of 
 this study, simplify the whole question of 
 non-medicinal healing? 
 
 
 60 
 
MAN'S DUAL MIND OR TWO-FOLD NATURE. 
 Study 4. 
 The two-fold nature of Christ is asserted by the 
 best authorities on Systematic Theology. Hodge 
 (Syst. Theol. Pg. 383-391.) says: "The current 
 language of scripture, concerning Christ, proves that 
 He was at once human and divine.-- here is a union. The 
 elements united are the divine and the human natures. 
 --So humanity and divinity retain, each its peculiar 
 properties, in their union in the person of Christ. -- 
 These natures or substances are not mixed so as to 
 form a third which is neither the one nor the other. 
 Each nature retains its own properties unchanged; 
 so that in Christ there is finite intelligence and an 
 infinite intelligence, a finite will, or energy, and 
 an infinite will." Strong (Syst. Theol. Pg. 363.) 
 says: "The orthodox doctrine (promulgated at 
 Chalcedon, 451) holds, that in the one person, Jesus 
 Christ, there are two natures, a human nature and a 
 divine nature, each in its completeness and integrity, 
 and so that these two natures are organically and 
 indissolubly united, yet so as no third nature is 
 
 61 
 
formed thereby. In brief , to use the antiquated 
 dictum, orthodox doctrine forbids us either to divide 
 the person or to confound the natures." 
 
 Only upon some such basis as this can we understand 
 Paul's expression, which finds application in the 
 experience of every one of us: "I find then a law, 
 that, when I would do good, evil is present with me." 
 
 Man appears to have a dual nature, which is also 
 to be spoken of as, in a real sense, a single nature: a 
 spiritual nature which allies him to God and binds 
 him to Him, and a physico-mental nature which allies 
 him to the physical body, and is a physical necessity; 
 and yet the whole is one man, and as in the person of 
 Christ, "Orthodox doctrine forbids us either to divide 
 the person or to confound the natures," so these two 
 natures form the immaterial life of one whole man, 
 still they contend the one with the other so persist- 
 ently, that Paul says: "I find then a LAW that when I 
 would do good, evil is present with me." 
 
 Professor James* "Principles of Psychology" says: 
 "It must be admitted, therefore, that in certain 
 persons at least, the total possible consciousness may 
 
 62 
 
be split into two parts, which co-exist but mutually 
 ignore each other, and share the objects of knowledge 
 between them. More remarkable still, they are com- 
 plimentary. " 
 
 Dr. Thomas Hudson in "The Law of Psychic Phenomena" 
 says: "Man has, or appears to have, two minds, each 
 endowed with separate and distinct attributes and 
 powers; and each capable under certain conditions, of 
 independent action." 
 
 The Apostle Paul tells us that man has two minds, 
 in this language: "For the mind of the flesh is death, 
 but the mind of the spirit is life and peace". (Rom. 
 8:6. Revised Version.) Thus indicating, that while 
 man has a mind of the flesh which thinks and has 
 its seat in the brain, he is also possessed of a mind, 
 which being mind, is of course capable of thinking, and 
 which has its seat in the spirit. 7n other words, man 
 has a mind which thinks by using the gray matter of the 
 brain, and he has also a mind which thinks without using 
 the gray matter of the brain, and this Paul designates 
 the "mind of the spirit". 
 
 It seems reasonable that each of these minds mav 
 
 63 
 
operate only in conjunction with its own specific 
 nature; that is, the mind of the brain can only act as 
 it acts through the brain, and the mind of the spirit 
 can only act as it acts through the spirit. • But the 
 mind of the flesh may affect both the spirit and the 
 material body, so in like manner may the mind of the 
 spirit affect both the spirit and the material body. 
 To this we may apply Professor James' statement 
 regarding the two consciousnesses: "They share the 
 objects of knowledge between them, and more remarkable 
 still, they are complimentary" and Hudson's statement: 
 "And each is capable, under certain conditions, of in- 
 dependent action." 
 
 From the theological standpoint , these are but modern 
 scientific presentations of the doctrine of Trichotomy, 
 which has divided theologians from time immemorial. 
 This doctrine holds that man is composed of three 
 parts : body, soul and spirit. Soul denotes the immaterial 
 nature in man, which is related to living and under- 
 standing, while spirit denotes that other immaterial 
 nature, in its higher capacities and faculties, of 
 personality and holiness, in which the divine is 
 
 64 
 
manifested and the life is bound back to God. 
 
 We see, therefore, how well these attitudes, 
 both of the science of psychology and the science of 
 theology, agree with Paul's wish for the Thessalonians : 
 (Ch. 5:23) "I pray God your whole spirit, and soul, 
 and body be preserved blameless unto the coming of our 
 Lord Jesus Christ." 
 
 We have seen already (Study 3) that the Scripture 
 points to the fact that man's HOLINESS, though clearly 
 a divine characteristic and part of the divine nature, 
 is allied in some wonderful sense to man's body, and 
 that at least in a secondary manner, the death of the 
 body was associated with the loss of this character- 
 istic. So we may well expect that man's PERSONALITY, 
 also clearly a divine characteristic , would be allied to 
 his physical organism in a most intimate manner, while, 
 at the same time, he is by it bound back to God. 
 
 While the whole mental makeup, with its two-fold 
 nature, is allied to the human body, yet the relation of 
 the "mind of the flesh" to the body is vitally 
 different from that of the "mind of the spirit." 
 
 65 
 
The "mind of the flesh" is inseparably connected 
 with the brain substance, while the "mind of the 
 spirit," which Hudson, under the name of the subjective 
 mind, says is a separate and distinct entity, is 
 capable of sustaining evistence apart from and inde- 
 pendent of the body. 
 
 That the mind has a wonderful power over the body, 
 is easily demonstrated by the most cursory examination 
 of the emotions. Grief , hatred, anger, fear, love, kindness, 
 etc., has each its own peculiar marks .We will specify only 
 one. Professor James quotes M. C. Lange,a Danish physi- 
 ologist, in his description of the physiological ef- 
 fects of grief. We abbreviate Professor James" quota- 
 tion. "The chief feature of the physiognomy of grief, 
 is perhaps its paralyzing effect on the voluntary move- 
 ments. It is, in other words, a feeling of weariness. 
 By this the grieving person gets his outward stamp; he 
 walks slowly, unsteadily, dragging his feet and 
 hanging his arms. His voice is weak and without 
 resonance. He prefers to sit still, sunk in himself, 
 and silent. The neck is bent, the head hangs (bowed 
 down with grief) . The relaxation of the cheek 
 
 66 
 
and jaw-muscles makes the face look long and narrow, 
 the jaw may even hang open." Then, referring to the 
 involuntary organs, he proceeds: "The vascular muscles 
 are more strongly contracted than usual, so that the 
 tissues and organs of the body become anaemic. The im- 
 mediate consequences of this bloodlessness is pallor and 
 shrunkenness . Another constant symptom of grief, is 
 sensitiveness to cold and difficulty in keeping warm. 
 In grief, the inner organs are unquestionably anaemic, 
 as well as the skin. This is of course not obvious 
 to the eye, but many phenomena prove it, such as the 
 diminution of the various secretions. The mouth 
 grows dry, the tongue sticky, and a bitter taste en- 
 sues, which it would appear is only a consequence of 
 the tongue's dryness. In nursing women, the milk di- 
 minishes, or altogether dries up. There is one of the 
 most regular manifestations of grief, which apparently 
 contradicts these other physiological phenomena, and 
 that is the weeping, with its profuse secretion of 
 tears, its swollen, reddened face, red eyes, and 
 augmented secretion from the nasal membrane." 
 
 Not only is it true that these emotions thus affect 
 
 67 
 
the physical organism, but it is also true that every 
 emotion and sensation of the life may be recorded. By 
 use of the sphygmograph, sensitiveness to perfume, 
 music, disagreeable or agreeable sights or odors, pain, 
 pleasure, or any other exciting or depressing cause, 
 can be scientifically recorded with great precision, 
 and readily observed. Every thought, whether mental 
 or spiritual, makes itself felt in the circulation of 
 the blood, and through" the pulse may be recorded. This 
 is a most interesting field of investigation. 
 
 Professor James quotes further from other authors 
 along this line, with reference to other emotions, 
 but any observer may easily discover distinct phenomena 
 which manifest themselves in connection with every 
 varying emotion and shade of disposition. Grief will 
 bear the body down, joy will lift a person up. Sorrow 
 will cause the step to drag, gladness will cause the 
 heart to bound. Fear will paralyze and cause the 
 person to stand still, courage will thrust a person 
 forward. Disease is contagious, health is also con- 
 tagious . 
 
 On the "mind of the flesh"we want now to say a final 
 
 68 
 
word, and then we will practically bid it good-bye in 
 this course . 
 
 This mind, as we have said, has its seat in the 
 brain, the destruction of which organ always results 
 in the destruction of this mind; indeed for every 
 abnormal condition of the brain there may be found 
 a corresponding abnormality of mind. While we cannot 
 say that every abnormal condition of this mind has a 
 corresponding abnormality in the brain, because of 
 our inability to examine every case, yet enough cases 
 have been discovered to make this statement almost 
 a safe one . 
 
 Here is an illustration : --The Boston Transcript 
 tells us of the case of a boy, Jesse Beard, of In- 
 dianopolis, Ind., who seemed insane and manifested, as 
 symptoms, a most violent temper, with criminal tenden- 
 cies. To quote: "Finally, he was brought by his parents, 
 before the Juvenile Court, as an incorrigible. The 
 chief probation officer was a woman, and very likely 
 a mother. At any rate, she took an interest in what 
 seemed a desperate and hopeless case, and had the boy 
 taken before an expert for examination. Investigation 
 
 69 
 
disclosed the fact, that when three years old, he had 
 fallen into a trench, his head striking some timbers, 
 after which he was quite ill, and was threatened with 
 brain fever. Following this lead the surgeons located 
 the old injury, and trepined the skull at that point, 
 disclosing a fracture and brain depression, with 
 chronic inflammation of the brain covering. The 
 pressure was removed and the brain restored to its 
 normal condition, since which time the subject has 
 
 shown an entirely different disposition 
 
 We do not look for the time when science can make a 
 wise man out of a congenital idiot, but there may be 
 many cases in which an accident has had a share, for 
 which science opens up a way of salvation." 
 
 The intimate association of the nerves with the 
 brain, may be shown in the following example, from the 
 "Practice of Osteopathy" page 331. "Farmer, injured 
 while at work, later became insane. Treatment by 
 usual methods did not avail, and preparations were 
 made to take him to an asylum. He had been insane 
 some months when the Osteopathic examination was made. 
 Four men were required to hold the patient during the 
 
 70 
 
examination, so violent had he become. Lesion was 
 found as a marked displacement of the third cervical 
 vertebrae to the right. It was set at once, and the 
 patient immediately fell asleep, sleeping for twelve 
 hours and waking rational. In a few days the patient 
 was well . " 
 
 This mind of the flesh, having its seat in the 
 brain, has as its highest function, reasoning power; 
 every kind, inductive and deductive, analytic and syn- 
 thetic being manifest. 
 
 From the further fact that this mind is inseparably 
 connected with the body, it follows that the death of 
 the body necessitates the destruction of the mind 
 of the flesh. It comes into existence with the body, 
 and it ceases to exist when the body dies. 
 
 Here we bid farewell to this mind, so far as these 
 studies are concerned, except for an incidental 
 reference . 
 
 The study of science is now ready to recognize the 
 fact, that man's mental equipment has two divisions: 
 a mind allied to the brain and a mind not allied to 
 the brain; a mind which is rational and a mind which 
 
 71 
 
is intuitive; a mind which is conscious and a mind which 
 is subconscious. The scientist calls this second, the 
 subconscious mind, the subjective mind, and the sub- 
 liminal self. The theologian calls it, and Paul calls 
 it, "the mind of the spirit". This is the mind of that 
 part of man which constitutes the residue of the divine 
 image with which God endowed Adam. (See Study 3.) 
 This is the mind of the divine part of man, whose 
 activity so often astounds people. To this mind are 
 directly traceable all the psychic phenomena which are 
 called wonderful. 
 
 This mind is intimately, but not inseparably, con- 
 nected with the body, though it is inseparably allied 
 to divinity, for it is divine. 
 
 It will exist and develop after the body is dis- 
 solved. In proof of this we turn to Math. 17:3, where, 
 in connection with the transfiguration of Jesus, we 
 read of the spirit of Moses and Elias, "And, behold 
 there appeared unto them Moses and Elias, talking with 
 him" . 
 
 This truth is the very basis of spiritual im- 
 mortality. Whether a man has, or has not, the holiness 
 
 7Z 
 
which Adam lost, restored to him, personality, which he 
 does possess, being a divine characteristic, cannot 
 be subject to destruction, but must be immortal. 
 "Then shall the dust return to the earth as it was 
 and the spirit shall return to God, who gave it." 
 (Eccl. 12:7.) 
 
 We will now give two illustrations of the action 
 of this mind, one in connection with the body and the 
 other apart from the body. 
 
 Rev. J. W. Jeffries, a minister known to the 
 author, was sitting in his study one rainy morning, 
 when he suddenly felt impelled to go four miles into 
 the country and call upon one of his parishioners. 
 He could not rid himself of the impression. He went 
 to the window, and looking at the mud and rain, decided 
 that he would not go. Now the impression became im- 
 perative, to go. For an hour or more this battle 
 went on and ended by his hitching up his horse and 
 starting out, all the time feeling that he was foolish 
 to start out on such a day. When he reached the place, 
 he found no one at home, and standing in the woodshed, 
 preparatory to starting back, he felt impelled to pray. 
 
 73 
 
He kneeled down, -there and prayed aloud for that family, 
 and especially for the man of the house, that he might 
 be preserved from danger. He then returned home. A 
 good many months afterwards, a stranger came to his 
 home to see him and told him this remarkable story: 
 He said that when Mr. J. came into the woodshed that 
 day, he was standing behind a wood pile with a loaded 
 rifle in his hands, intending to shoot the man of the 
 house on his return home. After that prayer he could 
 not do it, and when Mr. J. had gone he, too, went away. 
 He had now come, not only to make this confession, but 
 to thank Mr. J., for he had learned that he was mis- 
 taken and that the man was innocent of the wrong he 
 supposed he had done him. What solution can we give 
 for this event but that the voice of God spoke to his 
 spiritual mind. He heard, and his friend's life was 
 saved, and a great wrong was not perpetrated . 
 
 That this mind is capable of operation apart from 
 the body, the following illustration will prove :-- 
 There is a family whom we have known a number of years. 
 The father and mother were Scotch, and the orthodox 
 of the orthodox. The family, too, are exemplary 
 
 74 
 
christians and such a thing as psychical experiences 
 were, we suppose, unthought of with any of them. A 
 son, who was a student in the College of Homeopathy 
 in Chicago, was taken sick with typhoid fever. He 
 grew rapidly worse and ultimately died. On the night 
 of his death, his sister was in Detroit, sitting alone 
 in her room at a late hour, when suddenly a picture of 
 a sick room appeared before her. On the bed she 
 recognized her brother, and sitting by the bed, her 
 mother. The physician and some other persons were also 
 seen by her. As she looked she saw her brother sit up 
 in bed, throw up his arms and at once expire. She was 
 not surprised when, in the morning, she received a 
 telegram announcing his death. When the family came 
 together at the funeral, she told them what she had 
 seen and then described the whole event of the dying 
 in the most minute detail. Her mother said that every- 
 thing occurred just as she described it. 
 
 Many observers think that because this mind or 
 spirit is a divine characteristic, it is necessary to 
 hold the theory of its pre-existence . It is true that 
 if we hold literally to the phrase they use, "we are 
 
 75 
 
a part of God, " we would be compelled to believe that 
 it is related to the past as truly as it is to the 
 present or future. And that is what many teach. This 
 position is taken, in the first place, to be consistent 
 with that theory, and, in the second place, to account 
 for certain common experiences. For example: It is 
 a common experience for a person to come to a place 
 where he knows he has never been before, and behold a 
 scene which is, in some indefinite way, familiar to him. 
 This experience, the adherents of this theory account 
 for, on the basis of pre-existence . It seems to us 
 that this is a very slender argument upon which to base 
 a theory. Many conclusive arguments can easily be 
 found to offset this hypothesis. Jesus, in his prayer 
 (John 17: 8), says: "And now Father, glorify thou me with 
 the glory I had with thee before the world was." 
 By His own statement, therefore, we have the pre-exist- 
 ence of Jesus clearly established, and by the same 
 evidence we learn that His memory of that state was 
 neither dim nor fragmentary. He remembered perfectly. 
 If we had pre-existence, it is to us inconceivable that 
 our memories should not be as clear and distinct, 
 
 76 
 
regarding the experience of that state, as His were, 
 instead of being, as all such experiences are, abso- 
 lutely dim and indistinct. You may reply with Hudson's 
 theory that we can only become conscious of subjective 
 experiences as they are brought to the consciousness 
 by the medium of the objective mind. 
 
 That would have been just as true of Jesus as of 
 us, and we feel justified in again asking how, if we 
 had pre-existence as He had, could His experiences 
 there be so clear to Him, while our memories, if 
 memories they are, are invariably both dim and indis- 
 tinct? The theory has no support in the Bible so 
 far as we have been able to discern. 
 
 Speaking technically of the origin of the human 
 spirit, we may say, we accept what theology calls the 
 traducian theory, as appearing to us of all theories 
 least subject to adverse criticism. This theory 
 holds that the whole man is propagated by natural 
 generation; that by the inbreathing of the divine 
 image, God institutes no new method of conception or of 
 birth for the human family, but that the image was 
 simply an addition to man's equipment for his highest 
 
 77 
 
good, and might be propagated with his other powers and 
 in the same manner. It was not necessary to over- 
 throw the whole established scheme of reproduction, on 
 account of the new characteristic with which God chose 
 to endow man. The traducian theory is scripturally 
 defended by Strong (Pg. 252) as follows: "It seems 
 to accord best with scripture, which represents God 
 as creating the species in Adam" (Gen. 1:27) . "So God 
 created man in His own image, in the image of God cre- 
 ated He him; male and female created He them; " and in- 
 creasing and perpetuating it through secondary agen- 
 cies. .(Gen. 1:28.) "And God blessed them and God said 
 unto them, Be fruitful and multiply, and replenish the 
 earth, and subdue it; and have dominion over the fish 
 of the sea, and over the fowl of the air, and over 
 every living thing that moveth upon the earth." 
 
 
 78 
 
EXAMINATION QUESTIONS. 
 
 Study 4. 
 
 1. State in your own language the usual position 
 taken regarding the two-fold nature of 
 Christ . 
 
 Z. How may a man be said to have a dual nature 
 which is, after all, a single nature? 
 
 3. Name three authorities who support the dual 
 
 theory. 
 
 4. What does Paul mean by Rom. 8:6? 
 
 5. How does the connection of the "mind of the 
 
 flesh" with the human body, differ from the 
 connection of the "mind of the spirit?" 
 
 6. Name from your own observation some physical 
 
 results of fear. 
 
 7. Prove that the "mind of flesh" has its seat 
 
 in the brain. 
 
 8. Name four kinds of reasoning. 
 
 9. What becomes of the mind of the flesh at 
 
 death? 
 
 10. Give a good theory of the origin of the human 
 spirit . 
 
 79 
 
THE HUMAN SPIRIT AND HYPNOSIS. 
 Study 5. 
 The introduction of the study of archaeology was 
 one of the greatest events of the nineteenth century. 
 Few things are of more interest. In the revelations of 
 the archaeologist, we have learned much of history of 
 previously prehistoric man, just as in the science of 
 geology we have found an unfailing record of life, 
 both vegetable and animal, covering hundreds of thous- 
 ands of years. Nothing more fascinating is written 
 than the story of the excavations of the ancient 
 cities of Herculaneum, Pompeii, Troy, Athens, Rome, 
 and of the land of Egypt with the pyramids and the 
 tombs of the kings. We think that no branch of modern 
 advancement has been of more interest or importance 
 than this study of lost and long forgotten things. The 
 opening days of the twentieth century have, however, 
 had the honor of making pioneer investigations in the 
 realm of THOUGHT, which are, in a true sense, archaeo- 
 logical. Much has been said and a great deal of ex- 
 ploitation has been made during the last two decades of 
 the nineteenth century, of that which has been termed the 
 
 80 
 
"New Thought", but it has prove-d to be but a crude 
 reproduction of the common thought of the Apostolic 
 days. While these leaders have been talking of dual 
 mind, and of subjective mind, as opposed to objective 
 mind, they have but been using new terms to introduce 
 the faculties which Paul called the "Mind of the Flesh" 
 and the "Mind of the Spirit." In modern times the 
 whole mind of man had been supposed to have its seat 
 in the brain, the spiritual mind having been unrecog- 
 nized as a thinking entity. 
 
 Here and there were advanced thinkers, whose ideas 
 along this line were misunderstood and grossly mis- 
 judged. Today we do not hesitate to make the clear 
 distinction, that there is a mind of the flesh and there 
 is a mind of the spirit; there is a mind of the head 
 and there is a mind of the heart, and upon the con- 
 dition of this latter mind, in contrast with the 
 former, salvation largely depends. "That if thou 
 shalt confess with thy mouth the Lord Jesus, and shalt 
 believe in thine heart that God hath raised him from 
 the dead, thou shalt be saved". (Rom. 10:9.) 
 
 We have been accustomed to think of the human 
 
 81 
 
body as possessed of two sets of faculties or powers, 
 namely, those which are subject to the control of the 
 will, as muscular movement, and those which are not 
 so controlled, as the circulation of the blood, etc. 
 
 With this we have associated the further idea that 
 those faculties or powers, which are not subject to 
 control by the will, are not subject to control at 
 all, except by medication. Experience, however, has 
 now taught us that there is a control, even for these, 
 apart from medication, and the great archeological dis- 
 covery, of the opening years of the twentieth century, 
 is that they are controllable by the human spirit. 
 This is one of the great truths that Jesus taught: 
 "Ye shall lay hands on the sick and they shall recover" 
 and "If two of you shall agree upon earth as touching 
 anything that ye shall ask, it shall be done unto you, 
 'of my Father which is in heaven," which shows the 
 method for both present and absent treatment. 
 
 Dr. Quackenbos, of New York, perhaps the chief 
 American authority on this subject, said in a recent 
 discussion of the moral effects of hypnotism: "It 
 happens to be a psychological fact," that in hypnosis, 
 
 82 
 
spontaneous or induced, the spiritual self of every 
 human being is approachable and impressible by another 
 personality, in whose purity of motive, integrity and 
 judgment, the sleeper has supreme confidence , and who is 
 in genuine sympathy with his objective needs and fail- 
 ings. As taught in scripture, and as now apprehended 
 by students of mind, man is a two-fold nature, 
 material and spiritual. As a spiritual being, the 
 created copy of God, he is continuous in nature with 
 God, and by reason of his divine pedigree he is in- 
 vested immeasurably with supernormal attributes, 
 faculty and knowledge, which, under certain conditions, 
 he has power to utter in his objective existence. He 
 has thus perfect control over the flesh--both over 
 bodily functions and over intellectual, emotional and 
 moral expression. Where such control has become re- 
 laxed, he may be inspired to re-establish it and to 
 perfect it . " 
 
 The human spirit, next to the holy Spirit of God, is 
 the mightiest agent in the -world today. Experience 
 teaches us, and ere these studies are completed, you will 
 have learned that all the following named phenomena 
 
 83 
 
belong to it. It can live independently of the body; it 
 controls cell change, the circulation of the blood, ex- 
 cretion, secretion and sensation. It acts independently 
 of the five senses, sees through matter, reads the 
 thoughts of others, never forgets, never sleeps, and 
 never dies. 
 
 This is that part of our nature which is divine, 
 and it is through it that man can communicate with the 
 Infinite. This, indeed, is the very ground of the whole 
 realm of telepathy and telepathic communication; of 
 hypnotism, clairvoyance, and non-medicinal healing. 
 It is in strict accord with our hypothesis of "The 
 Divine in Man" as laid down in our third study. 
 
 Of this Carl Sextus, in his work on hypnotism, says 
 truly: "The communication of thought and ideas, from 
 one mind to another, without the use of spoken words, 
 at great distances, has been practised in all ages of 
 the world by the spiritually unfolded man. It is the 
 connecting link between the physical and the spirit- 
 ual; the determining factor of the continued existence 
 of man; the bridge over which the race marches to 
 
 84 
 
immortality ; the key-stone of the arch which bears aloft 
 the possibility of eternal life." Of it is said: 
 
 "I say not welcome when you come, 
 Nor farewell tell you when you go, 
 
 For you come not when you come 
 And you go not when you go . 
 
 You are always ever with me, 
 
 Ever will be, so I pray 
 I would never welcome give you 
 
 And farewell would never say." 
 
 Translation from the Swedish. 
 
 Under the name of subjective mind, subconscious 
 mind, and subliminal self, all sorts of theories have 
 been promulgated, as to how this divine part, or spirit 
 of man, operates. It has been said to have a circu- 
 lation, like the circulation of the blood. We have never 
 been able to see a whit of reason for the assumption.lt 
 is also asserted that it operates through the medium of 
 the nervous system, using the nerves as telegraph lines, 
 upon which to travel, as it sends its messages through 
 the body. Upon this hypothesis, the magnetic healer 
 
 85 
 
seeks out the nerve centers and professes to send men- 
 tal currents over them. Still another class claims that 
 it operates through the cells of the body. They describe 
 disease as "Interference with the cell system of the 
 body, "and, therefore, the mental energy passing from cell 
 to cell, produces the desired effect. One cell effecting 
 the next one, as waves chase one another across the sur- 
 face of a body of water. We cannot see any necessity for 
 the acceptance of any of these theories, which at the 
 best are hypothetical. We believe that the spirit is the 
 divine quality in man; that it is immaterial; that it 
 needs no lines of matter upon which to travel; that it 
 is intelligent, and that it is capable of co-operation 
 with another spirit always, on the basis of perfect 
 agreement; that thus the divine meets the divine, and 
 where healing of disease is desired, the result will 
 justify the expectation. This is also true of all the 
 phenomena named above on pages 83 and 84 of this 
 study. 
 
 Some have tried to locate the spirit in some 
 specific part of the body, as the mind is without 
 doubt located in the brain. Some one has said it is 
 
 86 
 
located just at the base of the brain, where the skull 
 connects with the vertebra, but we have never been able 
 to find, out upon what hypothesis it is so stated. 
 
 We believe that the spirit is co-extensive with 
 the body and dominates it in its every part. Among 
 other reasons for this conviction, is the fact that the 
 loss of a part or parts of the body, does not find a 
 parallel in a corresponding loss of any part or parts 
 of the spirit substance. 
 
 An illustration: --Mrs . D., a lady living in the 
 state of Michigan, had the misfortune, in the year 1898, 
 of being compelled to have her arm amputated. In 
 making a box in which to bury the amputated part, a 
 mistake was made and the box was found to be too 
 short. The arm was, however, bent at the wrist, in- 
 serted in the box and carefully buried. In a very 
 short time she began to complain of a cramp in the 
 wrist, and the pain continued to increase in intensity 
 until she was utterly prostrated, and seemed to be on 
 the verge of insanity. In was commonly reported that 
 she could not live. For some time nothing was thought 
 of the possibility of the buried arm having anything 
 
 87 
 
to do with the pain she was suffering. At length, some 
 one suggested that there might be some such connection, 
 and her husband and our friend Mr. R., went to the 
 cemetery, dug up the arm, and carefully straightening 
 it out, placed it in a longer box and reburied it. 
 The pain ceased almost immediately and the lady re- 
 covered fully. 
 
 This is no uncommon incident, for so many cases are 
 known, that we believe it may be regarded as a princi- 
 ple of universal application, that the toes and 
 fingers continue to be felt, just the same after 
 amputation as before. Our physicians explain this 
 phenomenon on the basis of reflected sensation. By 
 reflected sensation the doctor means to say that if, 
 after an arm, for instance, is amputated at the elbow, 
 thus severing all the nerves reaching the fingers, some 
 exciting cause shall stimulate the nerve, say, of the 
 index finger at the place of amputation, the sensation 
 will be felt in the finger, just the same as though the 
 finger were still intact. This explanation does not 
 seem to us to explain. In the case of Mrs. D. there 
 was no exciting cause at the place of amputation, but 
 
 88 
 
a cramp at the wrist, the cause of which no one under- 
 stood, but which, on examination, was found to 
 correspond with the position of the amputated part in 
 the box. We feel justified, therefore, in taking the 
 position, that the spirit is co-extensive with the body 
 and conscious in its every part. 
 
 Every organ of the body which is subject to con- 
 trol by the will, after a period of labor, requires 
 rest arid time to recuperate. This is as true of the 
 brain, whose mind thinks under the direction of the 
 will, as it is true of the muscular system, which is 
 operated voluntarily. For this purpose nature has pro- 
 vided sleep, in which the exhausted forces of life are 
 refreshed and revived. 
 
 The spirit, however, never sleeps, and while it may 
 not be said that it is more active when the physical 
 parts are asleep, it is certain that in this free state, 
 untrammeled by the auto-suggestion of the brain 
 mind, it can most efficiently perform its work of 
 reviving and building up those parts of the system 
 over which the volitions have no control. 
 
 Experiment proves that this condition of sleep of 
 
 89 
 
the natural mind, and the visible activity of the 
 supernatural mind or spirit, may be induced at any 
 time on the basis of perfect agreement of the mind 
 of the subject with the mind of the operator. This 
 state we call hypnosis, and this act we commonly call 
 hypnotism. 
 
 This phenomenon is greatly misunderstood by the 
 public in general, who, with almost common consent, 
 seem to think that the conditions are produced by means 
 of a peculiar and dangerous power, possessed by certain 
 persons, by which they are, at will, able to gain con- 
 trol over weaker minds, to their very great detri- 
 ment. No joint proposition could be made which is 
 farther from the truth, for it is untrue on both sides 
 of the statement. No man can, at will, gain possession 
 of the average mind, for good results depend on the per- 
 fect agreement of the two minds. Upon the other hand, 
 instead of a good hypnotic subject's being weak-minded, 
 it is rather a compliment to his power of controling 
 his mind, in that he is able to exclude from it every- 
 thing that would hinder the perfect agreement of his 
 
 90 
 
mind with that of the operator/ without which con- 
 dition no good result can be obtained. 
 
 This condition being fully adduced, however, the 
 spirit or active mind of the subject is almost wholly 
 dominated by the mind of the operator, while the con- 
 dition continues, and it acts efficiently on the various 
 organs and faculties of the body under its control. 
 
 Its action is more efficient in producing results 
 while in this condition than when the brain mind is 
 awake, simply because it is not hindered by the auto- 
 suggestion of that mind. While in this state the two 
 spirits, that of the operator and that of the subject, 
 are "en rapport;" and if then, beside this, they will 
 call upon the Divine Spirit, with which they may in 
 turn now come "en rapport," they will then have the 
 strongest combination of power in the world for the 
 production of healings and other phenomena. 
 
 Now, before taking up the study of hypnotism and 
 teaching you how to induce and control the conditions, 
 as well as giving you timely warnings of some of the 
 dangers attendant upon it, we will discuss briefly 
 its most important feature, suggestion. 
 
 91 
 
Suggestion is of three kinds, viz: direct sugges- 
 tion, auto-suggestion and post-suggestion. 
 
 Direct suggestion may be defined as suggestion made 
 by one mind directly to another. Auto-suggestion is a 
 suggestion which rises in the mind of the subject. 
 Post-suggestion is a suggestion made by an operator, 
 whose effect will be felt at some time in the future. 
 In all these cases the effects are sometimes perfectly 
 immeasurable . 
 
 We have often heard the story, which is usually told 
 as a half joke and only half believed, of the dozen 
 workmen, who by a previously arranged plan, suggested 
 to a fellow workman at frequent intervals through the 
 morning, that he looked ill, very ill, sick, very sick, 
 etc., and sent him home really sick before noon. We 
 have also read of the experiment of placing a con- 
 demned criminal in a perfectly sanitary bed and sugges- 
 ting to him that a smallpox patient had died in it, and 
 death from smallpox followed the suggestion. 
 
 Auto-suggestion is often confused with the im- 
 agination, as may be seen from the following para- 
 graph, clipped from a recent issue of the "Christian 
 
 92 
 
Endeavor World." "The fatal effects of the imagi- 
 nation were illustrated recently by the case of a 
 Russian railway employe, who was by accident shut up 
 in a refrigerator car. He wrote on the wall: 'I am 
 becoming colder.' 'I am slowly freezing; I am half 
 asleep; these may be my last words. ' When they took 
 him out dead, the temperature of the car was only 
 56°; the apparatus was out of order." To ascribe death 
 in such instances to the imagination is the usual 
 thing, but to us, viewed scientifically, it is but an- 
 other startling case of the effects of auto-suggestion. 
 
 Direct adverse suggestion had its destructive 
 effects even on Jesus Christ himself, for we read 
 (Mark 6) that after their unkind criticisms, he de- 
 fended himself by saying: "A prophet is not without 
 honor, but in his own country, and among his own kin, 
 and in his own house". And Mark adds: "And he could 
 there do no mighty work, save that he laid his hands 
 upon a few sick folks and healed them." 
 HYPNOTISM. 
 
 While we will not here give a definition of hypno- 
 tism, we may learn what hypnotism is by repeating 
 
 93 
 
a paragraph found on page 89: "Experiment proves that 
 this condition of sleep of the natural mind, and the 
 visible activity of the supernatural mind, or the 
 spirit, may be induced at any time on the basis of the 
 perfect agreement of the mind of the subject with the 
 mind of the operator." 
 
 Most operators who use hypnotism as a means of 
 treatment of disease, take the ground that the deeper 
 stages of sleep are not at all necessary, in order to 
 be able to produce good results. They claim that 
 as soon as the eyes will remain closed, or the arm grow 
 stiff at your suggestion, the subject is in a con- 
 dition of receptivity, and the spirit will act on your 
 suggestion quite as well as in the deeper sleep. With 
 this position we do not agree, for though we do not 
 make a practice of using the hypnotic sleep with our 
 patients, except in very rare instances, yet we have 
 found the results materially better in the profound 
 than in the lighter stages of sleep. We think that the 
 advocate of this view is too easily satisfied with 
 his results. 
 
 Nearly every operator has his own method of in- 
 
 94 
 
ducing the hypnotic sleep. One of the simplest, and 
 yet one of the most effective, is as follows: 
 
 Sit facing your subject. Have him place his feet 
 flat upon the floor. Have him draw a full breath and 
 as he exhausts the lungs, have him relax every muscle 
 and sit as passively as possible. With your right hand 
 take hold of his left hand, and with your left hand 
 take hold of his right hand, your thumbs pressing 
 lightly on the palms of his hands. By this means 
 a circuit is formed. Now think sleep, and send the 
 thought through your right hand and receive it in your 
 left. Continue to think sleep, your mind traveling 
 the circuit all the time. Now direct your subject to 
 look deeply and steadily into your eyes, at the same 
 time crossing your sight so that you are looking into 
 his right eye with your right eye , and into his left eye 
 with your left eye. Suggest to him that very soon his 
 eyelids will grow heavy, so that he cannot hold them 
 open any longer. Continue to suggest that they are 
 heavy, heavier, heavier, beginning to droop, drooping, 
 etc. When they close, as they will in a few minutes, 
 unclasp his hands, and rising quietly place your 
 
 95 
 
thumbs lightly on his eyes, your fingers resting on 
 the temples, and tell him that you are going to count 
 five, and that when you have done so you will remove 
 your hands and he will not be able to open his eyes, 
 for the lids will be securely fastened down. Then 
 begin to count slowly, all the time pouring in the 
 suggestions, and thinking heavily, "Your eye lids must 
 stick." Count something as follows: One, "Your 
 eyes are now beginning to stick so that you will not 
 be able to open them when I remove my hands . The 
 strength is all leaving the lids so that you will not 
 be able to raise them," etc. Two, "They are sticking 
 fast," etc. Become more firm and positive in your 
 declarations as you reach five; then tell him, when you 
 reach five, that you are now going to remove your hands 
 from his eyes and when you do so he will not be able 
 to open them. 
 
 In the larger number of cases you will find that the 
 eyes will not open. If you do not succeed the first 
 time, repeat the process until you do succeed, for you 
 can do it if you persevere. Do not try to do anything 
 else with him until you accomplish this, for this is a 
 
 96 
 
really important thing. You can ultimately fasten the 
 eyes of eighty per cent of the people who come to you. 
 
 Having succeeded with this you may proceed with 
 your other experiments. You can fasten his hands 
 together, fasten him to the wall, make his arm stiff, 
 fasten him into the chair, or put him to sleep by sim- 
 ply changing the form of your suggestion. If you 
 want to put him to sleep, first have him become as pass- 
 ive as possible and think quietly of sleep, that he 
 wants to go to sleep, that he is having a nice dream, 
 etc. After having suggested sleep thus for some time, 
 you can raise his arm and tell him that when you remove 
 your hand the arm will remain suspended. If it does 
 not remain suspended at your suggestion, continue your 
 suggestions of drowsiness and sleep until this test 
 is successful. Look intently at the bridge of his 
 nose between the eyes all the time you are giving 
 sleep suggestions, and think determinedly, "You must 
 go to sleep . " 
 
 Often good effects will result from the use of 
 downward passes with the hands. Upward passes will 
 awaken the subject. When you have succeeded in in- 
 
 97 
 
ducing a condition where the arm will remain suspended 
 at your suggestion, you have your subject in a good 
 state of receptivity, and you are in a position to begin 
 the treatment of disease if you so desire, though as we 
 said above, more profound sleep we have found to be 
 more effective. 
 
 Remember that the brain mind is now asleep and 
 you are now in direct communication with his spirit, 
 which never sleeps. To remove or stop pain, place your 
 right hand over the part where the worst symptoms 
 appear and the left hand on the opposite side of the 
 body, or limb, or head, as the case may be, and verbal- 
 ly repeat the following formula: --"The divine in me 
 is now in rapport with the divine in you, and these 
 two are in communion with the Infinite Divine One 
 without us. Divine power is therefore passing from 
 my right hand to my left in a vibratory current, for 
 the stopping of this pain and the healing of this 
 disease." Then verbally go over the symptoms you 
 want relieved in your own language. 
 
 Think all the time the circuit from your hand, as 
 we directed in the earlier part of this study. Suggest, 
 
 98 
 
 '* 
 
 *< 
 
also, that pure fresh blood shall come to the diseased 
 parts for healing. 
 
 You will find in a few minutes that the symptoms 
 are changing, and in from five to ten minutes you may 
 say to the patient: "You are feeling better, are you 
 not?" He will be able to answer you, and without 
 doubt will be able to truthfully say, "Yes." 
 In many cases one treatment will effect a cure. You 
 may be ready for startling surprises in results. 
 When you are ready to awaken him, but before you do so, 
 you should suggest to the subject that when he wakens 
 he will feel well; that he will have no pain; no 
 dizziness, and will feel materially rested and re- 
 freshed. Always count five to waken your subject, 
 that he may waken slowly and have no nerve shock. 
 At five, say: "All right, wide awake." 
 
 In applying the hands for the removal of pain, 
 the presence of the clothing makes little difference; 
 skin contact is not at all necessary. It is of great 
 importance that your hands be of as high a degree of 
 temperature as is the skin of the patient. This you 
 may accomplish by placing them in hot water, or by the 
 
 .« 
 
 \n 
 
 99 
 
 y% 
 
exercises which will be given in detail in the study 
 on magnetism. You will find it helpful to use magne- 
 tism, as well as suggestion, in hypnotic therapeutics. 
 
 There are said to be six degrees of sleep in 
 hypnosis : - 
 
 1. Any manifested control of the body. 
 
 Z. When the operator has complete control of the 
 body. 
 
 3. The somnambulistic. The subject in this de- 
 gree is really asleep. Here the mind of the brain 
 ceases to act and the spirit mind follows the opera- 
 tor's every suggestion. 
 
 4. Clairvoyant. In this state the body is quiet 
 and travel of mind begins. 
 
 5. Psychometric reading occurs in this stage. 
 
 The contents of a letter in an evelope can be told, etc 
 
 The difference in 4 and 5 is only one of degree 
 and not a distinction of state. 
 
 6. The deep trance. In this, visible life in 
 the body is not manifest. The mind is supposed to be 
 omniscient. "Everywhere is here," is the common 
 statement of subjects in this stage of sleep. 
 
 100 
 
We think these "degrees of sleep" are stated quite 
 arbitrarily. It is exceedingly difficult, if not im- 
 possible, to observe the exact point of change from one 
 stage to another, even though such a point exists, and 
 it is just as difficult to be able to state, with 
 certainty, that a certain stage has been reached or 
 passed. 
 
 Now a few words of warning will be in order. 
 
 Never cut yourself off from your subject. For 
 instance, do not tell him that all sounds are now cut 
 off and that he can not hear anything. He may take 
 your suggestion literally, and he will not be able to 
 even hear you when you speak to him, and you will have 
 a sleeping subject who can not hear you when you tell 
 him to awake . 
 
 Never give contrary suggestions. For example: do 
 not fasten him into a chair, and then tell him that the 
 chair is on fire, without first releasing him. If you 
 do he will not be able to get out of the chair and will 
 experience all the suffering of a real burn. 
 
 Be always positive toward your subject; this does 
 not mean be savage. Do not raise your voice when you 
 
 101 
 
speak to him, for he can hear you perfectly, no matter 
 how profound the sleep may be. 
 
 Should you find a person whom some one has gotten 
 asleep and can not awaken, you can always awake him 
 by forming a chain of eight or nine persons with hands 
 joined. Alternate a man and a woman. Then you take ' 
 hold of the left hand of the sleeper with your right 
 hand, as directed in the act of closing the eyes in the 
 earlier part of this study. Have the person at the 
 other end of the chain take hold of his right hand in 
 the same manner. Now direct the chain to think strong- 
 ly what you say as you speak positively to the sleeper. 
 Count for him to awake as in an ordinary case, and 
 after a few trials you will be able to gain his at- 
 tention and you can awake him readily. The difficulty 
 in these cases is usually with the operator, who be- 
 comes fearful, and in the sensitive condition of the 
 subject he 'takes on the same condition and can not 
 awake. Sometimes a spectator all unconsciously does 
 the mischief, by thinking that the patient will not 
 awake. The patient may be in tune telepathically with 
 him, and if he is he will take the mental suggestion of 
 
 102 
 
the spectator, and the operator finds himself "crossed" 
 and the subject can not obey him. Sometimes the sub- 
 ject enjoys the sleep so much that he does not want to 
 wake up. It is well for a beginner to exact a promise 
 from the subject, before he puts him to sleep, that he 
 will waken when he asks him to, or, if he is fearful 
 of being crossed he may put him to sleep for a definite 
 period and he will waken at that time anyway. 
 
 The study of hypnotism is one whose depths have 
 not yet been reached, for its phenomena are truly 
 marvelous. On the method of operation, much has been 
 written and well written. What we have tried to pre- 
 sent as new to the discussion, is the thought to which 
 we adhere throughout these studies, that the agent of 
 this peculiar power is the human spirit, or the divine 
 part of man. There is no condition in life which should 
 appeal more truly to the serious element of an oper- 
 ator's nature than this, for here he is in rapport and 
 actually conversing with the spirit of the subject. 
 We always approach this phenomena with a spirit of 
 great devoutness. 
 
 103 
 
EXAMINATION QUESTIONS. 
 
 Study 5. 
 
 1. What may be defined as the latest branch of 
 Archeological research; and why? 
 
 Z. How many thinking faculties has man? How do 
 they operate? 
 
 3. Are the involuntary organs of the body con- 
 
 trollable without material means? 
 
 4. Name some of the organs of the body over which 
 
 the spirit has control. 
 
 5. What does Carl Sextus say of the spiritually 
 
 unfolded man? 
 
 6. Give some theories as to how the spirit op- 
 
 erates . 
 
 7. Do you know of any case comparable with that 
 
 of Mrs. D. of Michigan? Describe it. 
 
 8. What is hypnotism? Upon what basis may hypno- 
 
 tism take place? 
 
 9. Have you tried to hypnotise any person? With 
 
 what results? 
 
 10. Name and discuss three kinds of suggestion. 
 
 11. Have you understood the value of the warnings 
 
 on page 101? 
 
 
 104 
 
THE HUMAN SPIRIT AND MAGNETISM. 
 Study 6. 
 
 The human body is possessed of a native heat, which 
 is the unfailing evidence of life. This heat is per- 
 ceptible to the senses at a distance of a few inches 
 from the human body, as truly as it is in direct con- 
 tact . 
 
 It is easily demonstrable also, that the human body 
 is surrounded with another quality or aura, which is of 
 such a character that a person can perceive the pres- 
 ence of another in the most intense darkness, even 
 though his coming in has neither been seen nor heard. 
 This is that quality which has been named Magnetism. 
 
 By this quality, magnetism, men are allied to the 
 mineral, the animal, and the spiritual worlds. 
 
 It has long been known that there is a mineral, 
 named lodestone, which possess the quality of at- 
 tracting certain metals, particularly iron, with a 
 power far greater than the power of gravitation. 
 Therefore, when a piece of iron is brought into con- 
 tact with a piece of lodestone of comparative size, 
 the iron at once becomes suspended without the least 
 
 105 
 
danger of gravitation overcoming the ,power__of the 
 lodestone. It is also true that if a knife blade is 
 rubbed on a piece of lodestone, the blade at once 
 assumes the properties of the lodestone and will lift 
 tacks, needles, etc. 
 
 Now whether this quality in man, referred to above, 
 is of the same nature as the lodestone or not, it is 
 true that near presence can be felt, and it is also 
 true that by rubbing, with MENTAL INTENT, this quality 
 may be developed on the hands and from them projected 
 into another person; and experience proves that healing 
 of disease will follow such a process in numerous 
 cases. One of the chief differences is that friction 
 alone will make it active in the metal, while mental in- 
 tent is essential to make it beneficially active in a 
 person. This phenomenon has had given to it the name 
 of Vital Magnetism. There is another kind of operation 
 by which one life impresses itself upon another, which 
 has led to the power so used being called Personal 
 Magnetism. 
 
 We believe that all that is called magnetism is but 
 the aura of the human spirit, and that the names Vital 
 
 106 
 
and Personal are but names for & process of operation, 
 rather than for designating a different quality. 
 
 One of the most important uses of personal magnet- 
 ism is that it enables one to impress himself favor- 
 ably on those with whom he comes in contact, and it 
 is of infinite use to the salesman, the doctor, the 
 minister, and the professional man of every sort. 
 
 In our application we will confine ourself to 
 explicit directions for the traveling salesman, but 
 by careful attention every student can easily adapt 
 them to the need of his own peculiar position or pro- 
 fession . 
 
 FOR THE SALESMAN. 
 
 Our school boards repudiate the untrained teacher, 
 no matter how much he may know. They say, and rightly, 
 "Go and learn how to teach." Neither the teacher nor the 
 salesman can "deliver the goods" unless he knows how. 
 Nearly every large business concern, before sending 
 out a new set of agents or traveling men, gives them 
 a "schooling" in the art of selling, which is neither 
 more nor less than familiarizing them with certain 
 effective psychic laws. A great many traveling men 
 
 107 
 
have taken the course from a certain school in Chicago, 
 and every one who has familiarized himself with these 
 psychic laws, has at once seen his business increased, 
 under his now intelligent methods of operation. 
 
 Study carefully the following specific instruc- 
 tions : - 
 
 First: Know your goods. 
 
 Second. Familiarize yourself anew with the work 
 on the subject of suggestion on page 92. 
 
 Third. Know yourself. Form a good, and yet let 
 it be a true, estimate of your ownjnoral and material 
 worth. If in meeting a man you have a feeling of 
 your inferiority, you will tell him of it before 
 you meet him. He will catch it from your spirit aura, 
 so that no words will be needed. You can only form 
 a high estimate of yourself by living. a true life. You 
 can not deceive yourself, nor indeed can you deceive any 
 one else. On this subject Maurice Maeterlinck, the Bel- 
 gian phliosopher, has said: "Though you assume the face 
 of a saint or a hero, the eye^of the passing child will 
 not greet you with the same smile if there lurk within 
 you an evil thought, an injustice, or a brother's 
 
 108 
 
tears. It is thoroughly borne home to you that if there 
 be evil in your heart, your mere presence will pro- 
 claim it today a hundred times more clearly than would 
 have been the case two or three centuries ago." Live 
 a life free from excesses, a life that commands your own 
 respect. The man who loses his self-respect is ruined. 
 
 Fourth. Strengthen your personality in fact, as 
 well as in forming a good estimate of yourself. If 
 you have never prayed before, pray now for this. You ask 
 me, how? Full directions regarding what prayer is, 
 will be given in study 9, but for present purposes let 
 us say: You believe in the great Divine One, and that 
 He is spirit, whose component characteristics are 
 personality and holiness. (See study 3) . Lift up your 
 heart to Him, and exalted thoughts will come to you, 
 as you sincerely believe that the divine nature within 
 you is in communion with the Divine One without you. 
 Do this the last thing before you retire at night, 
 and then when you are in bed and ready for sleep, 
 strengthen your prayer by thinking such thoughts 
 as "I shall be stronger tomorrow;" "I shall have 
 greater confidence in myself tomorrow;" "I will ex- 
 
 109 
 
pect no failures tomorrow." These thoughts will be 
 taken as auto-suggestions by your spirit, and while the 
 body sleeps, that spirit which never sleeps will make 
 them a part of yourself, and hence a part of your busi- 
 ness equipment. 
 
 Fifth. When you go to look up your customer 
 do not be in a hurry. If your train must go 
 without you, let it go. Take him to your hotel if 
 possible, for there are too many distractions in his 
 place of business. If you must see him at his store, 
 never try to sell to him when he is busy. Call a dozen 
 times, rather than do that . 
 
 Sixth. When you have succeeded in gaining his 
 attention, seek first of all to give him a good im- 
 pression of yourself. This can be done by imperson- 
 ating him. Say to yourself: "I am Mr. Jones" (Your 
 customer) , "I like that man" (yourself) . Do this 
 several times and he will soon begin to feel that he 
 does like you and he does not really know why. (More 
 will be said on this subject in the study on tele- 
 pathy.) Now try to impress your upright personality 
 upon him. A man who is bad himself will respect the 
 
 110 
 
man whom he believes to be straight, rather than the 
 one who hands out twenty-five cent cigars lavishly, 
 for the real intent of the bribe is not concealed, as 
 some men think it is. Now having gained his confidence, 
 never, never deceive him. 
 
 Seventh. Always preserve a confident attitude, 
 but do not be presumptuous; come close to him but 
 never become familiar; catch his eye but never stare 
 at him. Hold his eye; do not let him get it away from 
 you, while with order-book in hand you give him 
 affirmative suggestions. Never ask him if he wants to 
 buy; put it the other way; "You want to buy", or 
 "How many did you say?" Keep his confidence 
 and his eye and you will find that your customer 
 will buy much more, and better than he has ever bought 
 from you before, and will feel much better about it. 
 
 It is much easier to sell goods over the counter 
 in a retail store, for there the conditions are favor- 
 able for making the sale. The customer has come to 
 buy. Yet even there the close student will find there 
 is much to learn in the selling of goods to the person 
 who wants to buy them. 
 
 Ill 
 
' 
 
 Returning now to our general subject, magnetism 
 or spirit aura, we note first that people are univer- 
 sally sensitive to its powerful influence. We can not, 
 therefore, over-estimate the importance of its various 
 manifestations. If you rap at the door of an empty 
 house you do not need to wait for a response from 
 within. You know the moment you rap that the house is 
 empty. The caller is not always deceived regarding 
 the absence of the lady of the house when she does 
 not respond to a rap. It is said that an intuitive 
 man, of acutely sensitive nature, can tell the moral 
 condition of a town by simply walking down its streets. 
 We need not refer to the difference between the at- 
 mosphere of a church and a saloon. 
 
 A good story is told of a Methodist minister and 
 a sporting man, who were going to a race track and a 
 campmeeting, respectively. By mistake they each got 
 on the wrong ferry. The minister found himself at 
 the races, and the sport found himself at the camp- 
 meeting, and they were both in hell all day. 
 
 Now, this aura is very much wider in its sensible 
 perception than is the native heat of the body; in- 
 
 112 
 
deed it may be thrown from the hands to the distance 
 of many feet. By way of experiment, we one day asked a 
 gentleman to close his eyes, as we ran our hands over 
 his body at the distance of several inches. He said 
 he could detect the exact position of our hands all 
 the time. We then asked him to keep the eyes closed 
 and tell us when the feeling was no longer perceptible, 
 and as we continued to run our hands over him we kept 
 stepping farther away from him. Finally he said, "I 
 do not feel it now" and he opened his eyes to find 
 that we were ten feet apart. We have seen Prof. Flint 
 throw it across a fifty foot stage and make the subject 
 whom it struck set up a cry with the pain of a tooth 
 ache . 
 
 This power can also be infused into water, hand- 
 kerchiefs, and other articles, the application of 
 which will often cure a patient when other means have 
 failed. What other than this was done by the Apostle 
 Paul when he gave his handkerchiefs and other articles 
 to the sick and they recovered. (Acts 19:12.) Peter 
 did practically the same thing, when the people were 
 carried out into the streets, that his shadow might 
 
 113 
 
fall on them, that they might be cured. (Acts 5:15.) 
 We wonder if the argument is strengthened any by the 
 fact that it was Luke, the physician, who wrote the 
 account. We remember that it was he who wrote the 
 Acts of Apostles. 
 
 TO DEVELOP MAGNETISM FOR USE. 
 We have previously taken the position that this 
 aura of the spirit has control of the involuntary 
 organs of the body, just as the will, operating through 
 the brain, has control of the voluntary organs. To 
 be effective, therefore, it must be developed just as 
 any other power of the life must be developed, to do 
 its best work. For instance, the will, through the 
 mind of the brain, says to the muscular system: "Do 
 this;" and if the proper muscles have been developed 
 they will respond and the thing will be done; but if 
 the proper muscles have not been developed, then they 
 will not be able to accomplish the thing desired of 
 them. So the spirit, through its mind, says to its 
 magnetic or other forces: "Do this." "Reach this man." 
 "Control this organ of a body which is not controllable 
 by the will;" and if these forces have been developed 
 
 114 
 
they will respond and the thing will be done, but 
 if they have not been developed the thing desired 
 will not be accomplished. 
 
 To develop personal magnetism, so called, follow 
 the directions given to the traveling salesman, in 
 section four above. 
 
 To develop vital magnetism, so called, pursue the 
 following process: 
 
 GENERAL PREPARATION : --Eat always good substantial 
 food. Every morning practice deep breathing exercises 
 in the fresh air. This will open all the cells of 
 the lungs, to the very extremities. 
 
 SPECIFIC PREPARATION: --See to it that your hands 
 are of as high a degree of temperature as is the body 
 of your patient. Open the lungs by several deep 
 breaths, then standing erect with the eyes closed and 
 hands hanging loosely at the side, think what you 
 are about to do. You want to gather up the 3%fe forces 
 and throw them into your hands. The hands are the 
 breathing points of the body, so to speak, and through 
 them you are able to send forth vital vibratory cur- 
 rents. Now rub the hands vigorously together, fully 
 
 115 
 
inflate the lungs, clench the fists, drop the hands to 
 the sides, and think: "From the pure air in my lungs, 
 I now extract the vital principle, which my spirit 
 will send to my hands for healing." Now exhaust the 
 lungs, at the same time thinking the spirit vibration 
 into the hands, which are simultaneously opened. 
 You will feel a distinct rush into the hands, which is 
 not only a rush of blood, but a vitality which you can 
 transmit. Repeat this process three or four times and 
 you are ready to lay your hands on the sick for re- 
 covery. Place the right hand over the seat of the 
 disease or pain, placing the left hand at the same time 
 on the opposite side of the body, or head, or limb, 
 as the case may be, and think a vibratory current of 
 divine vitality through, from the right hand to the 
 left, thus forming a circuit. As you do this, think 
 the following mental formula: "The divine power in 
 me is now-passing from my hands through the diseased 
 parts for the healing of this sickness." Now specify 
 mentally what you want to accomplish, treating each 
 symptom separately. By a little practice you will cer- 
 tainly be able to stop pain and very often heal dis- 
 
 116 
 
ease, when every other remedy has 'failed . We have again 
 and again been astonished beyond measure at the re- 
 sults which have followed this method of treat- 
 ment . 
 
 As you develop, you will leave off much of this 
 minute preparation. We never rub the hands or make 
 any other preparation any more, except to see to it 
 that our hands are of a degree of temperature equal to 
 that of the patient. 
 
 You may with profit add suggestion to the magnetic 
 current with good effect. After holding the hands 
 in the position indicated above, for some minutes, 
 you may suggest to the patient: "You are feel- 
 ing better, are you not?" or "The pain is decreasing, 
 is it not?" To make your suggestions an effective 
 help j read carefully again what is said on that sub- 
 ject on page 9£ . 
 
 We have already said that this power may be pro- 
 jected from the hands and thrown a distance of many 
 feet; it is equally true that the spirit can carry 
 it to any distance, and by absent treatment cure 
 disease across the continent. (See the case of Miss 
 
 117 
 
B. in the study on The Human Spirit and Prayer, 
 Study 9) where this subject receives further at- 
 tention. 
 
 MAGNETIC MASSAGE. — We will now delineate one other 
 method of using this marvellous power, which will tend 
 to show the unity of the universe and the supremacy of 
 the human spirit. 
 
 By the use of proper rubbing, with mental intent, 
 the whole body can be vitalized to a marvellous degree, 
 and the relation of human life to the planets and 
 to the ancient signs of the Zodiac, may be demonstrated. 
 People smile incredulously when one speaks of a person' s 
 having been born under the influence of a certain 
 planet, but we can and are willing to scientifically 
 demonstrate that the universe is one, that it is 
 literally true that the planets do effect character, 
 and that the signs of the Zodiac, properly utilized, do 
 effect health. If you will send to the author of 
 these studies the date of your birth, and state 
 whether you are a male or female, he will write a de- 
 lineation of the chief features of your character and 
 
 118 
 
send to you free of charge, that you may know whether 
 this hypothesis is correct or not. 
 
 Now to apply this system to the health of the body, 
 develop magnetism on your hands as directed above, and 
 rub the whole body of the patient lightly. Always rub 
 with a circular movement and have the hand follow a 
 circle from left to right, as the hands of a watch turn, 
 or as the sun appears to go around the earth from east 
 to west, as you face the south. 
 
 Begin at the heel, on the inside of the foot, and 
 rub lightly to the toes, with the circular movement; 
 then rub in the same manner on the outside of the foot, 
 then on the top, then on the bottom. This covers the 
 region of the zodiacal sign, Pisces. Repeat the pro- 
 cess from the knees to the ankles, always rubbing with 
 the spiral tending downward. Here is the region of 
 Aquarius. Then rub the four sides of the knees, the 
 region of Capricorn. Then, over the hips and thighs, 
 the region of Sagittarius. Then, over the lower part 
 of the abdomen, the region of Scorpio. Then, over the 
 section between the diaphragm and the navel, the 
 region of Virgo. Then, over the heart, the region of 
 
 119 
 
Leo. Then, over the breasts, the region of Cancer. 
 Then, over the shoulders and arms, the region of Gemini. 
 Then, over the throat and neck, rubbing well back on 
 both sides, over the region of Taurus. When you reach 
 the head, the seat of Aries, continue the spiral motion 
 over the face as high as the eyes, stroke the forehead 
 from the middle toward the temples, then turning the 
 patient on his face, stroke from the front of the top of 
 the head, over the back of the neck, and in one long 
 sweeping stroke continue down the whole length of the 
 spine. On the head use the palm of the hand, but when 
 you reach the vertebra at the base of the skull, rub the 
 whole length of the spine, using only two fingers, one on 
 either side of the vertebra. Repeat this stroke twenty 
 or thirty times. Then, without touching the body, with 
 which you are now in full rapport, begin at the head 
 and make passes down the whole length of the body to 
 the toes. Do this with the thought of throwing off 
 all lassitude and weakness from the whole body at the 
 toes. Remember that MENTAL INTENT is just as neces- 
 sary in every part of this process, as in any other 
 magnetic exercise. You must always be positive, men- 
 
 120 
 
tally, toward the disease. A treatment of this character 
 should occupy from thirty to sixty minutes. 
 
 There has never been discovered a more stimulating 
 and vitalizing process or exercise than this. By this 
 process, the patient becomes fully charged with the 
 magnetic force of the operator, and will always feel 
 greatly refreshed. This is ALWAYS the result of this 
 treatment . 
 
 Now all this, systematized in this manner, may seem 
 very strange to you and yet no doubt many individual 
 cases have come under your own observation, of persons 
 who have claimed that by rubbing they could cure head- 
 ache. With this power, the mother often soothes the 
 child who has been hurt, whether it is the body or the 
 "feelings'" that suffers. A few quieting suggestions 
 and a few downward strokes of the mother's hand will 
 quickly dispel the hurt. The person who can stop a 
 headache in this way can as well stop any other pain, 
 simply by knowing how to intelligently use this 
 power. 
 
 Jesus did not tell His disciples, that by laying 
 their "hand" on the sick they would recover, but He 
 
 121 
 
directed them to lay their "hands" on the sick for 
 their healing. The great secret of healing is in 
 explicitly following the instructions He gave. Lay on 
 the hands , thus forming a circuit, and the spirit 
 vibration from- one hand to the other will almost always 
 produce results of the most gratifying character. 
 
 Take time to develop your spiritual power along 
 these lines, and you will grow strong as a healer, just 
 as the man who gives careful attention to his physical 
 training develops the strength he desires. 
 
 Someone has asked if magnetism can be taught. 
 Strictly speaking, we reply, no. The principles of de- 
 velopment can be taught, but magnetism, like muscular 
 power, must be developed by patient effort. 
 
 The physical trainer can instruct the athlete, but 
 the man must himself do the developing. 
 
 122 
 
EXAMINATION QUESTIONS. 
 Study 6 . 
 
 1. What quality in the spiritual man corresponds 
 
 to the native heat in the human body? 
 
 2. What distinguishes the activity of the magnet- 
 
 ism in the human body from the activity of 
 magnetism in the lodestone? 
 
 3. What is the difference between personal magnet- 
 
 ism and vital magnetism? 
 
 4. Show the importance of a knowledge of this sub- 
 
 ject to the travelling salesman. 
 
 5. In what two ways can magnetism be projected 
 
 to a distance? 
 
 6. Have we scriptural authority for believing 
 
 that articles may have this spirit power 
 injected into them, so that they may become 
 effective agents of healing? 
 
 7. What is the chief motion of scientific magnetic 
 
 massage? 
 
 8. How may this power be developed? 
 
 123 
 
THE HUMAN SPIRIT AND CLAIRVOYANCE. 
 Study 7. 
 
 Clairvoyance may be defined as the unfoldment of 
 the intuitive, or spiritual mind of man, that it may be 
 able to see things which are not perceivable by means 
 of the senses. 
 
 This unfoldment is phenomenal in some people, but 
 may be developed to a greater or less degree in all. 
 More than this, the phenomenally developed clairvoyant 
 may be a simple minded peasant who is not conversant 
 with any of the higher sides of life, and yet can, 
 with accuracy, define and foretell conditions therein. 
 There are many well-authenticated cases of wonderful 
 discoveries of past and hidden events, some of which 
 have come under our own observation. A remarkable case 
 of prescience is that told and vouched for by Mr. W. T. 
 Stead, of London, England. In March of 1903, Mr. Stead 
 had invited a number of distinguished guests, including 
 the Minister of Servia, Earl Grey and others, to a 
 gathering to witness some experiments in psychometry. 
 The clairvoyant was a simple unread Yorkshire woman 
 from Halifax, named Mrs. Burchell. Near the close of 
 
 134 
 
 
the sitting, a Servian gentleman present handed her a 
 sheet of note paper, on which was written the auto- 
 graph of Alexander, the King of Servia. The clairvoy- 
 ant did not open the paper, but held it in her hand 
 just as it had been folded. No questions were asked, 
 and no information was given regarding it, but she 
 had no sooner received it than she exclaimed, "This 
 belongs to royalty" . She then became very much ex- 
 cited and fell from her seat, exclaiming: "Terrible, 
 terrible!" When she was able to control herself, she 
 said: "This is a bloody scene; there is murder being 
 done; I see inside of a palace; there is a king and a 
 queen; they are alone together. Then men, soldiers, 
 burst into the room and attack them. They kill the 
 king. He is dead, and the queen, how she begs for her 
 life! I cannot see whether she escapes or not. The 
 king, he is killed. Oh! it is terrible, terrible!" 
 
 The Servian Minister at once wrote urgent private 
 dispatches to King Alexander, warning him, and begging 
 him to be on his guard. The warning was all in vain. 
 King Alexander and Queen Draga were murdered, in their 
 
 125 
 
palace, by the soldiers, in the month of June, just as 
 the clairvoyant had predicted it, in March. 
 
 That this condition of unfoldment does not be- 
 long to the brain mind is evident, for in its higher 
 stages the body is often in a state of complete anaes- 
 thesia, and the brain, we are sure, is not exempt. 
 
 Not only is this true, but in this condition the 
 spiritual mind really seems to leave the body, for it 
 sees things just as they are occurring, or have occurred, 
 or will occur, at great distances; while in its high- 
 est stage, "Everywhere is here," is the common ex- 
 pression used by the subject to describe the condition. 
 In this stage, the person can tell things that are 
 going on anywhere, as though they were being accom- 
 plished in that immediate presence. It can solve 
 instantly the most intricate problems of mathematics, 
 and discuss intelligently the most abstruse questions 
 of philosophy, involving phases of science of which 
 the subject has never even heard while in the normal 
 condition. 
 
 Clairvoyance seems to be specialized in some per- 
 sons. By this we mean, that they are clairvoyant in 
 
 126 
 
only one direction. That Zerah Colburn should be able, 
 when a child of less than ten years, to solve the 
 most complex problems of mathematics, can to us be 
 explained only on the basis of specialized clairvoyance. 
 He was asked to give the cube root of 268,336,125, and 
 immediately responded, "645". He would instantly tell 
 whether a given number were a prime number or not, no 
 matter how large that number might be. He raised the 
 number 8 to the 16th place and declared the result to be 
 281,474,976,710,650, being correct in every figure. 
 The only way we can account for this, is that the boy 
 saw the results clairvoyantly and announced them, and 
 he sometimes announced them instantly the question was 
 asked. 
 
 We know a lady very well who is able with great 
 accuracy to diagnose disease, but she is not clairvoyant 
 in any other particular. Her practice is to sit down 
 before the patient and quietly await impressions. 
 Then in a manner unaccountable, she begins to tell the 
 patient all the symptoms of his illness, with great 
 accuracy. 
 
 Blind Tom is another example of specialized clair- 
 
 127 
 
voyance. He could reproduce immediately and accurately, 
 on the piano, any piece of music, no matter how intri- 
 cate it was, after hearing it once. He was clairvoyant 
 to music and he was not only not susceptible to 
 clairvoyance in any other form, but was an absolute 
 idiot . 
 
 Michael Angelo, we are told, was able to see the 
 angel figure in the marble, and then he would proceed 
 to cut away the stone with as wonderful a degree of 
 carelessness, as he manifested of accuracy. 
 
 May not the question be well raised, is not 
 genius in any of its phases but the evidence of this 
 power unfolded in that particular direction? In- 
 tuition is, we believe, the lowest general form of this 
 power, while the trance is its highest stage, and between 
 these two range a whole world of mental and spiritual 
 conditions . 
 
 Perhaps here as well as anywhere in this discus- 
 sion, we may mention premonitions, which appear to be a 
 sort of transitional stage between the normal condition 
 and the clairvoyant condition, hence they are very 
 unreliable. People often greatly frighten themselves 
 
 138 
 
by supposed premonitions which are absolutely without 
 foundation. That real premonitions do frequently occur, 
 however, is an undoubted fact, for there are on record 
 numerous well-authenticated cases. We refer briefly 
 to one : 
 
 There lives in Chicago a Mr. F. on E--Ave., 
 
 near St. (The name and address can be furnished to 
 
 any one who desires to investigate.) who has a little 
 daughter who was fond of attending theater matinees. 
 Her father had procured tickets for the Iroquois theater 
 for the afternoon of the great disaster in 1904, and 
 told the little girl she might take her younger brother 
 and attend. To his surprise, she told him she did not 
 want to go. On that afternoon, however, he gave her the 
 tickets and told her to take her brother and attend. 
 She went but did not stay long, but in a little- while 
 returned to her father's place of business. Being 
 very much surprised at seeing her, he asked why she 
 had not gone to the matinee, to which she replied 
 that she did go, "But they are going to have a fire 
 down there this afternoon, and I did not want to stay." 
 
 189 
 
Within half ah hour, occurred that awful catastrophe, 
 which cost hundreds of lives. 
 
 Allied to clairvoyance, in something of the^same 
 relation as premonitions, are dreams. Many times 
 dreams are clairvoyant and hence accurate. But so 
 often they seem to be the result of a disordered 
 stomach or a distracted mind,~that they, too, are 
 perfectly unreliable. From the "Star" of Dixon, 111., 
 under date Mar. 15, '05, we quote the following: The 
 author was a guest at the Huguet Hotel on the night it 
 occurred. 
 
 "The friends of C. M. Huguet, proprietor of the 
 Huguet Hotel, are today talking of a very strange 
 occurence which befell him last night. Mr. Huguet was 
 awakened from his sleep last night, by a dream of a sister 
 whom he had not seen for forty years. The dream was 
 several times repeated, and so vivid that it seemed to 
 Mr. Huguet as if he could actually see the figure of 
 his sister standing by his bedside. He was greatly 
 wrought up over the affair. Judge of his surprise this 
 morning when a lady whom he was helping out of the 
 wagonette turned round and throwing her arms about his 
 
 130 
 
neck said: "This must be my brother Charlie! Don't 
 you know me?" The lady was Mrs. Mary Gallagher, of 
 Minneapolis, Minn., and she will spend some time with 
 Mr. Huguet and her other brothers and sisters in this 
 state. She stated today that she had been thinking of 
 Mr. Huguet especially, so earnestly of late, and wished 
 so badly to see him, that obeying a sudden resolve, she 
 came to Dixon by way of Chicago. Her coming was un- 
 announced and she had not even written of her inten- 
 tion, which makes her brother's dream the more 
 remarkable . 
 
 Of clairvoyance, there are as we have said, various 
 degrees and conditions, the lowest being the intuitive 
 grasping of a situation, without being able to tell 
 why; the highest being manifest when the body is in 
 strict abeyance, or altogether dormant or anaesthetic. 
 
 Clairvoyant visions, that is, sights perceived by 
 the mind of the spirit, have come to men from the very 
 earliest times. There seem to be three methods of 
 perceiving the vision, which therefore divides clairvoy- 
 ants into three classes, besides that specialized class 
 to which we have already referred. 
 
 131 
 
To the first class the vision comes spontaneously. 
 We give several instances: 
 
 Moses was attending Jethro's flock one day and he 
 saw a vision: "A fire came out of the midst of the 
 bush and he looked and behold the bush was not con- 
 sumed" and as he looked a voice spoke to him out of 
 the bush and said: "Draw not nigh hither, put off thy 
 shoes from off thy feet, for the place whereon thou 
 standest is holy ground." 
 
 Zacharias was high priest of the Jews, and as he 
 ministered one day before the altar, while "the whole 
 multitude of the people were praying without, at the 
 hour of incense there appeared to him an angel of the 
 Lord standing on the right side of the altar of incense." 
 (Luke 1:10-1£.) Zacharias was greatly afraid. The 
 angel told him that because of his prayer, his wife 
 Elizabeth should have a son, and they should call his 
 name John. When Zacharias doubted and asked for a 
 sign, he was stricken dumb, and remained so until after 
 the birth of the child. 
 
 Peter went one day upon the housetop and received 
 a message from heaven. The condition must have been 
 
 132 
 
one of the highest^of clairvoyant states, for we are 
 told that he "fell into a trance." (Acts 10:10.) 
 
 When Paul was in the ship going to Rome and the 
 great storm arose, he was able to save all on board, as 
 the result of a vision. He said to the men: "I exhort 
 you to be of good cheer, for there shall be no loss of 
 any lives among you, but only of the ship. For there 
 stood by me this night an angel of the Lord, whose I- 
 am and whom I serve, etc." (Acts 27:22.) 
 
 Timothy, a preacher of Rheims, was accused as a 
 christian, in the third century, and was condemned to 
 be beaten and his back rubbed with quicklime. Among 
 the crowd looking on was Apolonaris, and he saw two 
 angels supporting the martyr. He burst through the 
 ring and falling at the feet of the martyr, cried: 
 "Good Timothy, pray for me , I saw two in shining garments 
 comforting thee. Gladly will I also die for the name 
 of Christ." He was seized and boiling lead poured 
 into his mouth to silence his tongue. 
 
 Joan of Arc was a character in French history. 
 At about the age of thirteen years she began to hear 
 unearthly voices, and to see flashes of light. At 
 
 133 
 
fifteen she was directed in a vision, to go and^raise 
 the seige of Orleans, which she did in five days, and 
 at a time when the French army was utterly dis- 
 couraged. 
 
 Hundreds of cases are continually occurring in which 
 the subject, as in the cases which we have just cited, 
 has no part in their production. To this class the 
 vision comes spontaneously, and is frequently as great 
 a surprise to the subject as to any one else. (Re- 
 view the case cited on pages 73 to 75.) 
 
 For the second class of clairvoyants you have only 
 to press your hypnotized subject down to the fifth 
 stage of sleep (see page 100.) and you have the clair- 
 voyant condition. In this stage of sleep all clair- 
 voyant phenomena can easily be produced, from seeing 
 and finding lost objects, to minute thought reading. 
 
 We know a subject' very well who was sent to the 
 fifth stage of sleep and discovered in a river the 
 body of a girl who had committed suicide. She traced 
 the unfortunate girl's every step from her room to the 
 point on the river bank where she entered the water, 
 and then saw the very act of self-destruction and al- 
 
 134 
 
most had an hysterical convulsi-on, so vivid was the im- 
 pression made upon her. This instance could not have 
 been the result of telepathy for every person sup- 
 posed that the rumor that the girl had been kidnapped, 
 was true. The explanation of the phenomena is that 
 in this free condition the spirit has supreme control 
 and is able to act according to its highest functions. 
 
 In the third class are people who may be called 
 natural clairvoyants, that is, people who by a voluntary 
 act can see with the eyes of the spirit. These we have 
 spoken of as in the condition of "phenomenal un- 
 f oldment . " The observer need not be deceived, however, 
 by one claiming to be a natural clairvoyant, for you 
 can readily note the change that comes over the face 
 and particularly into the eyes, even though the condi- 
 tion be voluntarily induced. This change once observed, 
 you can never be deceived. Some account for this phe- 
 nomenon on the ground of auto-hypnotism, but we do not 
 think this explanation is sufficient to account 
 for it. 
 
 This power, like all other powers in man, whether 
 mental, physical, or spiritual, may be developed. In- 
 
 135 
 
deed in most cases it must be developed, to be'of any- 
 practical utility. 
 
 Dr. F. Andrus Titus, a graduate of Amherst college, 
 and a very successful clairvoyant, gave us in detail 
 his experience in developing. He sat for an hour each 
 morning and each evening for two years. We quote 
 verbatim the notes which we took during a long^con- 
 versation with him on this subject. 
 
 He said: "Clairvoyance is just the unfoldment of 
 the mental power which belongs to every one. It is 
 unfolded by concentration and solitude. Not absolute 
 aloneness, but a shutting out of all conditions that 
 would tend to distract. In developing clairvoyance, 
 the best results can be produced if you can find one 
 of the opposite sex who is in thorough sympathy with 
 you, and your purposes; one having the same tastes, or 
 mental affinity, who will sit with you for at least 
 a portion of the time. This will be a great help to 
 you, for you will get the benefit of both batteries. 
 To develop, sit quietly for an hour or more for a 
 number of days, then get one of the opposite sex to 
 sit with you, and after a time of quiet, place your 
 
 136 
 
hands on a table which is between you. The table will 
 thus become magnetized, and you will get the magnetism 
 from the double battery, thus creating a great deal 
 of magnetic force, which will gradually bring the whole 
 physical system into rapport with the spiritual. This 
 is really a unification of all the powers. No matter 
 what may be the physical results of the placing of 
 the hands upon the table, pay no attention to them, 
 but keep your mind on some cheerful thing, or bright 
 object. Seem to be listening to music in the distance; 
 look at a mental moon or star. Often these mental 
 pictures will disappear; let them go; let everything 
 go; let the spirit element unfold. Do not be afraid, 
 you will not lose consciousness. You will see things 
 as you sometimes do when you are falling asleep. 
 Different pictures will come, and you will find your- 
 self in an exalted state of spirit. The best time to 
 practice is in the twilight, whether morning or even- 
 ing, simply because this is the passive side of the 
 day. Keep up this practice and you will find that your 
 clairvoyant powers will unfold and develop, just as the 
 other powers of the life will develop with the using." 
 
 137 
 
We are glad to give this extended verbatim quota- 
 tion from so good an authority as Dr. Titus, for it is 
 a class of phenomena with which, except as we have ob- 
 served it, we are not acquainted. We have not been able 
 personally to take time for development. We have 
 never seen a vision. 
 
 There are of course many methods of development, 
 but this is certainly as good as any other, and it is 
 one which we can vouch for, because Dr. Titus assured 
 us that he had no clairvoyant experiences before he 
 took up this method of development. 
 
 One operator of whom we read, develops his 
 students by placing before them a decanter, and direct- 
 ing them to look steadily at it and expect to see 
 pictures in it. Another arranges a dark cabinet and 
 has his students sit under a black cloth, and claims 
 to develop them in six weeks. 
 
 It is a study which is very interesting indeed. 
 
 Perhaps the greatest living clairvoyant, outside of 
 India, is Madame De Thebes, a god-daughter of Alexander 
 Dumas. She foretold the death of Mr. and Mrs. Charles 
 Fair in. the celebrated automobile accident in France. 
 
 138 
 
She foretold the manner of the death of Boianger, and 
 also the death of Zola. Perhaps the most tragic of 
 her prophecies was the death of Draga, the Queen of 
 Servia, of whom we have already spoken in this study. 
 Draga, when a young woman, came to her a stranger and 
 unannounced. She was told of her humble origin, but 
 that_ she was destined to know royal grandeur, and would 
 even wear a crown. "Well, the rest, I want to know clear 
 to the end", said the beautiful one. Madame De Thebes 
 replied: "I see many men around you. Their faces mean 
 death. You will be horribly murdered." The woman 
 shrugged her shoulders as she said : "Oh, well , if I attain 
 my ambition the rest does not matter." The clairvoyant 
 of whom Mr. Stead speaks (page 124) did not see whether 
 the queen was killed or not, but her terrible death 
 had long before been predicted by the French clair- 
 voyant . 
 
 Madam De Thebes has recently prophecied the utter 
 unhappiness of Russia, as she foresaw her in the 
 throes of revolution. 
 
 It will be profitable for the student who is 
 particularly interested in this phase of our great 
 
 139 
 
subject, to study how the clairvoyants of India are 
 practically made clairvoyants before they are born. 
 This is the most advanced stage of the study. 
 
 We would advise anyone who wants to develop this 
 power, to take a special course under the direction 
 of some good operator. 
 
 140 
 
EXAMINATION QUESTIONS. 
 Study 7. 
 
 1. Write fully your conception of clairvoyance. 
 
 2. Name some of the powers peculiar to the clair- 
 
 voyant condition. 
 
 3. Have you ever known a person who might be said 
 
 to be clairvoyant in one direction only? 
 
 4. What place does intuition hold in this 
 
 science? 
 
 5. What place does presentiment hold in this 
 
 science? 
 
 6. Give illustrations of the three kinds of 
 
 clairvoyance discussed in this study. 
 
 7. Can you write the account of some interesting 
 
 clairvoyant phenomena which you can vouch 
 for? 
 
 141 
 
THE HUMAN SPIRIT AND TELEPATHY. 
 Study 8. 
 
 The difference between clairvoyance and telepathy 
 is the fact, that the communications of clairvoyance 
 come by means of mental pictures, while those of a 
 telepathic character come by means of messages, which 
 may be more properly spoken of as having been felt 
 than as having been heard, though they are sometimes 
 so distinct that they appear to the recipient to be 
 audible. These, we believe to be the normal means of 
 communication between human spirits, whether in this 
 world or in the next, one condition, only, being abso- 
 lutely essential, viz, rapport. 
 
 In the study of telepathy, we find a degree of 
 correspondence with our study of clairvoyance. 
 
 We have first of all, and most distinct of all, 
 the spontaneous message; that is, the message which the 
 recipient receives as a surprise. These messages are 
 the telepathic parallel of the clairvoyant pictures re- 
 ceived by the first class referred to on page 133. 
 Those communications, in which a distinct message of 
 words is received, usually come from friends who are 
 
 142 
 
dying. Of these, there are numberless cases on record. 
 Perhaps the most remarkable of which we have read was 
 the case of a young French-Canadian, who was working 
 in the lumber woods, and on the day before Christmas 
 had a heavy log roll on him, from the effects of which 
 he died the next night. He had written to his father, 
 as though from a premonition, to be sure and come to 
 him .'or Christmas. He had been jilted by his sweet- 
 heart named Marie, on account of lies which an enemy 
 had told her. During the night, after he was injured, 
 he fell into a sort of stupor. From this he awakened 
 in a high fever, talking about his father. "I knew 
 you would come, father mine," he kept calling; "You 
 had better hurry, step along, come quick, my father," 
 he kept saying. After a while the wounded man suddenly 
 cried out: "Keep away from that rollway, don't rest 
 there, get away from the logs." And then in the greatest 
 excitement he exclaimed: "There, just what I told you. 
 He is killed. He is killed. I know it. Mon Dieu, 
 il est mort . " With that there gushed forth a flood 
 of blood and with one great sobbing cry "Marie ! 
 Oh, Marie!" he passed away. The men were not prepared 
 
 143 
 
for the sight that met them as they came to the roll- 
 way the next morning, for there, right where the son 
 had been fatally injured, was the crushed and frozen 
 body of the father. The son had clairvoyantly seen him 
 killed. The next day, a showily dressed woman came 
 to the camp and inquired for the shanty where Joseph 
 Gingras was. This was Marie, who two days before had 
 heard her Joseph cry to her, and she had come to leave 
 him never more. But she found the bodies of the father 
 and son, even then on the sleigh near the door. 
 
 Olsen says that the reason why most of these vivid 
 communications are from persons near death is: "In 
 the first place, it usually requires an intense desire-- 
 such as longings at death, or a dread calamity having 
 suddenly befallen one, giving the intense desire to 
 make it known--to spur the latent faculty into 
 activity. " 
 
 In the hypnotic condition, we have positive results 
 in this realm. There is no difficulty in demonstrating 
 both mind reading and thought transference, where you 
 have a good hypnotic subject, down to the fifth stage 
 of sleep. Not only so, but by thought transference 
 
 144 
 
/^ 
 
 ^ 
 
 or spirit projection, you can get splendid results in 
 healing in this manner. We remember the case of a 
 friend of ours, who was treating a man for drunkenness 
 by hypnotic suggestion. The man's child was suffering 
 from a severe attack of croup. The operator sent the 
 man home in spirit to cure the child's croup. After 
 waking him, he went home and found a perfect cure. 
 
 Voluntary, or intentional thought transference at 
 long distances, has not yet been successfully demon- 
 strated, at least not widely, and we doubt if at all. 
 Telepathy, leaving out the quality of spirit, is to 
 us an unproved hypothesis, though, if we accept the 
 spirit basis, there are numerous well authenticated 
 cases . 
 
 Telepathic communication is, however, as we have 
 already said, rather a message of feeling than the 
 message of an intelligibly worded sentence. This, in- 
 deed, is what the word means, coming as it does from 
 the roots, (tele, meaning afar off, and pathos, meaning 
 a feeling,) the whole word meaning, a feeling afar off. 
 Now all this may be easily accounted for. Let us go 
 back to the position taken in the opening sentence of 
 
 145 
 
our sixth study. "It is easily demonstrable also, that 
 the body is surrounded with another quality, or aura, 
 which is of such a character that a person can at 
 once perceive the presence of another in the most in- 
 tense darkness, even though his coming in has neither 
 been seen nor heard." How do we know the other's pre- 
 sence? We feel it. The aura of one spirit feels 
 or becomes conscious of the aura of another person in 
 the room. Now this aura of the spirit is capable of 
 projection to any distance, so that its presence and 
 its intention becomes perceptible to the other person. 
 Yet to be effective the spirit mind of that other per- 
 son must be attuned to receive the message, or else the 
 projection will be in vain. 
 
 In hypnosis, we call this rapport. In two tele- 
 graph instruments it is adjustment. May we not well 
 designate this condition between these two spirits as 
 attunement? 
 
 As the lock and the key must be properly adjusted 
 to each other, so must spirit be adjusted to spirit if 
 the projected aura of the one may be felt at a great 
 distance by the other. As every large building which 
 
 146 
 
has many locks and keys, has always a master key which 
 is capable of locking or unlocking all the doors, so 
 there are master minds, or spirits, more sensitive 
 than others, which may receive messages from many 
 sources. But to carry the illustration a little 
 further; any of the many keys of that building, by a 
 little filing in the right place, may be made a master 
 key, so, properly developed and sensitized, there are 
 thousands of spirit minds which may become master keys 
 to unlock the mysteries of this science. 
 
 Magnetic healers, strictly speaking, will tell you 
 that this is all there is to absent treatment, but in 
 our next study we will show you that there is a 
 mighty force, which is of paramount importance in 
 successful absent treatment , which we have not mentioned 
 as yet . 
 
 After delivering a lecture in a certain city 
 recently, the author of these studies was approached 
 by a prominent magnetic healer, who made the remark: 
 "That lecture of yours was worth one hundred dollars 
 to me . I have been a successful magnetic healer for 
 the past six years, and I have always known there was 
 
 147 
 
something I had not found. You have it, and you are the 
 first man I have ever seen who has." We will discuss 
 this further in our next study. 
 
 Any exercises that we, or any person else, can 
 give for development in voluntary thought trans- 
 ference, that is, in voluntarily sending real messages, 
 must as yet be rudimentary. But to be able to 
 furnish even, rudimentary exercises is an advance step, 
 and in itself carries with it the promise of success 
 in the future . 
 
 In this effort we find the connection that exists 
 between telepathy and clairvoyance, for as yet, in order 
 to receive a message voluntarily and intentionally 
 sent, we must have a line of communication. We hope that 
 the time will come when such a line will not be neces- 
 sary, and it is no more to expect that this line of com- 
 munication will yet be done away with, than was the 
 expectation which has been realized in telegraphy, in 
 which sphere the wire may now be dispensed with. 
 
 We will now give three rudimentary methods of 
 practice, which will produce fairly good results. 
 
 First: --Let two persons sit down facing each other, 
 
 148 
 
it being agreed which shall be the operator and which 
 the mind reader. Let the operator take hold of the 
 reader's hands, just as you are directed in study Five, 
 to form the mental circuit. Now the operator will say: 
 "I will think of some number between one and five, or 
 between five and ten." For example; let him think of 
 some number between one and five. When his mind is 
 set upon it let him say: "Between one and five, now," 
 at the same time thinking strongly of the number 
 he has selected. When he says, "now" let the reader 
 speak right out the very first number that comes to 
 his mind, not the second one. You will find that often 
 you will pronounce the correct number as frequently as 
 four times out of five. Notice, however, that the 
 proportion of correct readings is greatly in excess 
 of four out of five, for you have five numbers to 
 select from, so that the chances are four to one against 
 you on each trial, and yet you are successful in four 
 out of five . 
 
 Again: --Let there be three persons. Drive a 
 tack into the wall. Blindfold one of the party, 
 then let the other two take hold of his wrists, one on 
 
 149 
 
either side, and look intently at the tack. Let the 
 blindfolded person clasp his hands together with the 
 index fingers extended. Now lead him near the tack. Look 
 intently at it, and think intently upon it, and he 
 will put his fingers upon the tack every time. 
 
 Again: --It is a common thing for a juggler to tell 
 his audience that he can find any hidden article, 
 when blindfolded, if you will supply the conditions. 
 He will then ask a committee of, say six persons, to get 
 together and hide some object. Then when they return 
 to him he will place a metal band upon his head, to 
 which are attached as many wires as there are members 
 in the committee which hid the article. He will then 
 allow himself to be blindfolded and will direct the 
 members of the committee to take hold of the wires 
 which are attached to the band about his head, and to 
 think intently of the thing they hid, and also of the 
 place where they hid it. He will catch their magnetic 
 vibration and take them directly to the place and find 
 the hidden article. 
 
 These are experiments which you can practice easily 
 and they will serve splendidly as primary steps in the 
 
 150 
 
practice of sending real messages by means of thought 
 transference . 
 
 We do not believe that Olsen's theory of "intense 
 desire" will cover the reason for the difficulty we 
 experience in efforts at voluntary telepathy, for very 
 often you can accomplish the thing you desire without 
 effort of the will, and again you cannot gain a 
 man's attention, even by your supremest effort. At 
 this point we find ourself disagreeing with nearly 
 all other writers on this subject. They all say: 
 "Concentrate, concentrate; Will, will!" We say rather, 
 abstract from the mind everything that tends to dis- 
 tract the attention, and then the mind can act natur- 
 ally and without straining. Indeed the mind of the 
 spirit must act in this way, as every religious worker 
 has realized again and again. We do not say that the 
 volitions have no place in these matters but what we 
 contend for is that the will does not hold the supreme 
 place. You cannot cure a sickness by willing it 
 cured. You cannot gain a man's attention telepathic- 
 ally by an effort of your will; indeed we feel that 
 
 151 
 
frequently the more WILL you put into the effort the 
 less you accomplish. 
 
 We have insisted and do insist that perfect 
 attunement is necessary to the accomplishment of the 
 best results. We can conceive, however, of a mind 
 being so nearly attuned to another that it will get 
 some kind of a relevant message, and yet not get the 
 whole. For example : --Our son, on the morning of April 
 11th, 1904, upon rising, came into the room where we 
 were sitting and said that he had been troubled all 
 night with the consciousness of a big fire some- 
 where. After talking at some length over the ex- 
 perience, he went out into the outer hall for the 
 morning paper and on coming back exclaimed: "See 
 here," and there on the front page in double scare 
 headlines, was the account of the burning, during the 
 night, of the high school building in Galesburg, 
 sixty miles away. His spirit was evidently in partial 
 attunement to the distress of the people of that city, 
 but as the attunement was only partial, the message 
 was indistinct. 
 
 Perhaps the difficulty is not that the spirit does 
 
 152 
 
not catch the vibrations, but that in most cases the 
 vibration does not rise through the spirit mind to the 
 brain mind, so that it may be consciously recorded. 
 The best case to illustrate this for which we can 
 vouch, is that of our friend, Dr. Lang, who recently 
 died. He had purchased a dozen catheters and carefully 
 laid them away. One day a patient, requiring the use 
 of one of these instruments, came to the office, and 
 to his surprise the doctor could not find them, 
 though he searched carefully in every place where he 
 thought they could possibly be stowed away. He had 
 to give up the search and relieve the patient in some 
 other manner. That night he retired as usual, and in 
 the morning you may judge his surprise at finding 
 the dozen catheters in his hand. The mind of the 
 spirit which never sleeps, being made free by the sleep 
 of the brain and body, had in the night directed him to 
 where the instruments were hidden. During his 
 somnambulistic walk in the night, he struck his foot 
 against a chair with such force as to make a slight 
 abrasion of the skin. This almost aroused him 
 from the subjective state in which he was, for in the 
 
 153 
 
mo rning. he ..reme^biered hurting his foot, though the. 
 consciousness /was not distinct enough to have 
 been remembered, had ,it not been for the abra- 
 sion of ,;,the wskin. -... He had no memory of where he 
 got the -catheters which he found in his hand. 
 The mind of .the spirit was alert all the time but 
 its. activities did not rise to the sphere of con- 
 sciousness through the brain mind, hence they were not 
 recorded and therefore not remembered. 
 
 On page 110, we promised that something more would 
 be said in this study on the subject of impersonation 
 for impression. . We do not believe that for business 
 purposes it would be the best thing to give a direct 
 telepathic message, even though you could do it, which 
 as you will have already seen, we very much doubt. 
 It is better to make your subject feel the impression 
 you want him to feel, rather than for him to think 
 you have put a nicely worded sentence into his mouth. 
 In a general way it is better to charge your spirit 
 mind with the telepathic communication as you retire, 
 and then, when he also is asleep, he will get it. We 
 gave this plan to a grocer once and he said he would 
 
 154 
 
try it on some of his delinquent customers. He told 
 us a week later that he had tried it on two of his 
 most hopeless cases and that already both had come 
 and made arrangements for the settlement of the ac- 
 counts. Always impersonate him your subject. If you 
 send him a message like this: "I am Jones. Smith owes me 
 three dollars, and I wish he would come in and pay it" 
 you will, if the spirit mind is properly charged with 
 the message, upon retiring, very likely be able to make 
 Smith remember the debt, but it will be with the sense 
 of annoyance one has at being dunned. But, if you per- 
 sonate him and give your spirit a suggestion like this: 
 "I am Smith and I owe Jones three dollars and just as 
 soon as I possibly can I will pay it; I will give him 
 the very first three dollars I have," he will get the 
 message and will not have a feeling of annoyance but 
 will think he reached that conclusion as an honest 
 man and he will do the right thing, and carry out his 
 impression and come and pay up. 
 
 Another thing of great importance, is the fact 
 that it is perfectly useless to try to impress a mind 
 which is pre-occupied . Not only must the abstracting 
 
 155 
 
process take place in your own mind, but the subject 
 must also be passive to impressions. Here is a real 
 example: Two men, John and Pick, were in partnership, 
 and they had a bookkeeper, Jim, who had been with them 
 for a great many years. Jim was efficient and made 
 himself indispensable to the welfare of the business. 
 He was receiving a salary of $110.00 per month, but 
 he was worth very much more and the firm knew it. The 
 office window looked out over a very beautiful and 
 restful view, and it was the custom of the owners 
 to come frequently and stand looking vacantly out of 
 the window. One day John came in, and when he had 
 gotten well settled in his dreamy condition, Jim 
 threw out the mental impression: "I am John, I think 
 we should give Jim $125.00 a month; he is worth it to 
 us." He repeated this several times and then went on 
 with his work. The next day Dick came in and stood 
 looking vacantly out of the window, and Jim repeated 
 the mental process of the day before. A few days 
 afterwards, as he was making out the pay checks, John 
 came in. On seeing what he was doing he asked him if 
 he had made out his own check yet, and on being told 
 
 156 
 
that he had not, he told him that he had better write 
 it for $125.00, which he did, and he has been receiving 
 the advanced rate ever since. (This circumstance is 
 literally true, except as to the names and the amount 
 of the monthly wages.) 
 
 Now the conditions were manifestly unusually 
 favorable in this case, the habit of the owners, the 
 pleasing and soothing view from the window, and the 
 important fact that they knew Jim was worth more 
 money to them than they were paying him. 
 
 Strictly speaking, a discussion of absent treat- 
 ment for the healing of the sick should begin here, for 
 the perfect agreement of spirit with spirit, which is 
 the basis of telepathic possibilities, is also the 
 very basis of non-medicinal healing. 
 
 A more complete statement regarding the most 
 effective means of absent treatment will be found in 
 our next study. 
 
 Let an illustration at this point serve a two- 
 fold purpose; first, of substantiating our former 
 position, that telepathic communications are usually 
 felt rather than heard, but to be received at all the 
 
 157 
 
two spirits must be in attunement; and, secondly, to evi- 
 dence the efficiency of this method of treatment under 
 proper conditions. 
 
 On the morning of June 29th, 1904, we received a 
 letter from a lady lecturer, saying that that afternoon 
 she had to deliver an address before the Chautauqua 
 Assembly at Canton, S . D ., and having felt poorly for some 
 days, she felt sure that her old stage fright would 
 overtake her there, and she asked for an absent treat- 
 ment. We wired at once that we -would treat her at 11:30 
 a. m. The message was not delivered in time, yet she 
 hoped every minute to hear from us. At 11:00 o'clock 
 she went into the pavilion to listen to an address by 
 another lecturer. About 11:30 she lost interest in 
 the address and had a peculiar feeling come over her. 
 For a few moments she was confused and wondered why 
 she had lost interest in the lecture. • Suddenly she 
 remembered her request and said to herself: "I am 
 receiving my treatment. He has been too busy to wire." 
 Then a feeling of great calmness came over her, lasting 
 for twenty-five minutes. This was the duration of 
 the treatment. She went before her audience that 
 
 158 
 
^^!SSS0 
 
 afternoon, and she stated afterward that she was 
 perfectly composed, free from nervousness, and never 
 did better work on the platform. She received our 
 telegram at four o clock just as she came from the 
 pavilion . 
 
 We close this study with a note of warning. Men 
 examining the phenomena of telepathy do not usually 
 make so distinct a claim for the mind of the spirit 
 as we do. While some of them admit that if telepathic 
 messages are sent at all, it is through the subjective 
 mind or subliminal self, yet the admission is usually 
 made in such terms as to allow one to believe that 
 the brain is the active organ in the transmission. 
 In "The Ninteenth Century Magazine" some time ago, Mr. 
 James Knowles took this ground freely. After discussing 
 wireless telegraphy he says: "Now if a small electric 
 battery can send out tremors, or waves of energy, which 
 are propagated through space and can be caught and 
 manifested by a sensitive mechanical receiver, why 
 may not such a mechanism as the human brain generate 
 and emit tremors or waves of energy which such sensi- 
 tive "receivers" as other human brains might catch and 
 
 159 
 
feel, although not conveyed to them through the usual 
 channels of sensation?" 
 
 This brings us back with a bound to the hardest 
 kind of materialism. Scientists, as a class, in dis- 
 cussing this subject, seem so determined to ignore the 
 very existence of the human spirit, that they almost 
 universally find themselves compelled to accept the 
 conclusions here expressed by Mr. Knowles in such bald 
 terms, as to almost startle us, or else to make ex- 
 planations. Dr. James, in his "Talks to Teachers," 
 finds himself in just this position. He meets the 
 position manfully however, as he says: 
 
 "I have been accused of holding up before you, in 
 the course or these talks, a mechanical and even a 
 materialistic view of mind. I have called it an 
 organism and a machine. I have spoken of* its reaction 
 on the environment as the essential thing about it; 
 and I have referred this, either openly or implicitly, 
 to the construction of the nervous system. I have, in 
 consequence, received notes from some of you, begging 
 me to be more explicit on this point; and to let you 
 know frankly whether I am a complete materialist or 
 
 160 
 
not. Now in these lectures I wish to be strictly 
 practical and useful, and to keep free from all 
 speculative complications. Nevertheless, I do not wish 
 to leave any ambiguity about my own position; I will 
 therefore say, in order to avoid all misunderstanding, 
 that in no sense do I count myself a materialist. I 
 cannot see how such things as our consciousness can 
 possibly be PRODUCED by a nervous machinery, though I 
 can perfectly well see how, IF "ideas" do accompany 
 the workings of the machinery, the ORDER of the ideas 
 might very well follow exactly the order of the ma- 
 chine's operation." 
 
 Such an admission on the part of Dr. James, made a 
 little earlier in the dicussion, would materially help 
 his argument, we think. Well does Prof. Hyslop, of 
 Harvard University , say : "There is a mass of phenomena 
 within the reach of scientific consideration that 
 certainly justifies scientific investigation, looking 
 to the merits of the claim that human consciousness 
 survives death. Why the human race would so en- 
 thusiastically organize all other fields of inquiry, 
 and neglect this one--nay, despise it-- and reduce 
 
 161 
 
every wayfarer in it to a candidate for the mad- 
 house, is all but inexplicable. To end with a con- 
 fession; I entirely agree with Drs . Myers and Hegel 
 that we, or many of us, are in something, or that 
 something is in us, which "does not know the bounds 
 of time, or feel the manacles of space." 
 
 Let us ever make clear distinctions. Men are 
 clinging to this system which connects the subconscious 
 with the mind of the flesh or brain, as though they 
 feared the least relaxation would plunge us all head- 
 long into spiritualism. We think there is not the 
 least danger of this, but if spiritualism can be demon- 
 strated as being true, then let us be courageous enough 
 to accept truth, no matter what the channel may be 
 through which it comes. 
 
 In these studies, we make not a single reference to 
 messages purporting to be either sent to, or received 
 from, the dead. This class of phenomena does not come 
 within the realm we set out to investigate. In the 
 beginning of this study, we took the ground that the 
 methods described here are the normal means of communi- 
 cation between human spirits, both in this world and in 
 
 162 
 
the next. By this we mean that if we COULD get to the 
 place where the material may be dispensed with or even 
 made perfectly dormant, then we would be able to 
 communicate here, in the same manner and on the same 
 basis as they can there. 
 
 We hope this may yet be accomplished and do be- 
 lieve that we have as good ground to expect it as 
 Marconi, in his earlier experiments, had to hope that 
 he would some day be able to send an intelligible 
 electric message without the use of a wire. We are 
 not alone in this hope and expectation. Among others 
 who might be named, is Prof. Edgar Larkin, of Lowe's 
 Observatory, California, who recently said: "The 
 standing marvel of these latter days is the vast, 
 world-wide movement now under way--the exploration 
 of that wonderful mystery, the human mind. Dormant 
 faculties are being discovered. Vast results beyond 
 anything that has yet appeared on earth are in 
 sight . " 
 
 163 
 
EXAMINATION QUESTIONS. 
 Study 8. 
 
 1. What is the difference between clairvoyance 
 
 and telepathy? 
 
 2. How do you account for messages from the 
 
 dying 
 
 3. What is the difference between telepathy and 
 
 thought transference? 
 
 4. How is a telepathic impression made? 
 
 5. Have you tried the exercises on pages 148 to 
 
 150? If so, with what success? 
 
 6. What is meant by mental attunement? 
 
 7. What element should be called into play to make 
 
 telepathic work effective? 
 
 
 164 
 
THE HUMAN SPIRIT AND PRAYER. . 
 Study 9 . 
 
 How absolutely is the world a unit. A few years 
 ago Mr. Herbert Spencer startled the world with his 
 doctrine of correspondence, which in brief is the 
 dictum that man lives only so far as he is in corres- 
 pondence with his environment. To environment which 
 has no effect upon him, he is dead. Then Dr. Henry 
 Drummond immortalized his name by taking Spencer's 
 theory and applying it to spiritual things in his 
 great literary production, "Natural Law in the 
 Spiritual World." Carrying the thought of corres- 
 pondence over to the realm of higher mental and spirit- 
 ual relationships , we find that in hypnotism the perfect 
 rapport of two minds will cause the mind of the brain 
 of a subject to sleep, and wonderful phenomena may 
 be produced. 
 
 In clairvoyance, where it is voluntary, the 
 operator says: "I must catch the vibration to produce 
 the best results." In telepathy, communication often 
 takes place, but always on the basis of perfect 
 attunement of two minds. So, too, in prayer, we get the 
 
 165 
 
key for effectiveness from Jesus Christ, as he says: 
 "If two of you agree upon earth as touching anything 
 they shall ask, it shall be done for them of my Father 
 which is in heaven." (Math. 18:19.) 
 
 We honor the man who thinks; we reverence the 
 man who prays. There is something sublimely grand 
 about the thought of prayer, and this is perhaps the 
 reason why it is so aft en made a mockery and a sham. 
 In some people the attitude of the body conspires to 
 produce the emotion of worship of God. A room-mate of 
 ours in college, used to read his bible on his knees 
 every day. To us this would have been hypocritical, 
 but in him it was reverential. With other persons 
 the clothing of the thought in language, is the method 
 of expressing the heart's desires, which best satisfies 
 the yearning of the soul toward God. Others eschew 
 both these methods and say: "I can pray as truly, and 
 as devoutly, while about my daily work, as I can upon 
 my knees in my closet." Still others say: "Audible 
 prayer may lead us into temptation. By it we become 
 voluntary hypocrites, uttering desires which are not 
 real." So meditation is, to this class, prayer; but 
 
 166 
 
reverie is mere stupidity when it is without thought. 
 
 We are also taught in this very advanced age, that 
 prayer has no effect upon God. Here we give a few 
 quotations from a very widely read book, which has be- 
 come an authority for a very large number of people. 
 
 "The habitual struggle to be always good is un- 
 ceasing prayer. Calling on Him to forgive our work, 
 badly done or left undone, implies the vain supposition 
 that we have nothing to do but ask for pardon, and that 
 afterwards we shall be free to repeat the offence." 
 "To suppose that God forgives or punishes sin, ac- 
 cording as His mercy is sought or unsought, is to 
 misunderstand love, and make prayer the safety-valve 
 for wrongdoing." "God is not influenced by man." 
 (Science and Health. Pages 5, 6, 7.) 
 
 These sentences make one wonder whether there ever 
 was a historic or parabolic city like Ninevah; whether 
 any prophet of God ever preached in her streets; 
 whether the people ever did repent, and whether God 
 did hear their cry and spare them. We wonder whether 
 Paul knew whereof he spake when he said: "For whoso- 
 
 167 
 
ever shall call upon the name of the Lord shall be 
 saved". (Rom. 11:13.) 
 
 Some are teaching still another heresy; that it 
 is good to pray, for though it does not effect God, who 
 is ever the same, yet it is a good thing for it pro- 
 duces an exalted frame of mind in the person indulging 
 in the exercise. 
 
 Let us beg of you to lay aside all such fallacious 
 notions and return to the old true and time-honored 
 thought, that God delights to hear and answer the 
 prayers of his people, whether they are verbally uttered 
 or presented to Him as the earnest breathing of a con- 
 fiding spirit. (Is. 58:9-12. Luke 11:9-13.) 
 
 Yet there is much unanswered prayer, which leads 
 us to raise questions as to the importance which should 
 be laid upon the METHOD, as well as upon the MOTIVE, of 
 prayer. 
 
 Jesus says: "They shall lay hands on the sick 
 and they shall recover." When a christian minister 
 kneels down by the bedside of a sick person and prays, 
 "Lord bless the means used for this brother's re- 
 covery," are we not justified in asking, is this christ- 
 
 168 
 
,c • r ^^awlOfii«* , ' 
 
 ian using Jesus' method, or carrying out his instruc- 
 tion? When a member of a church is sick, and a num- 
 ber of the other members gather about his bed, and 
 after a visit together, pray definitely or indefinitely 
 for his recovery, which, if it occurs, they do not 
 usually in the remotest sense attribute to the prayer 
 they uttered, are we not justified in asking whether 
 it would not' have been better and more effective to 
 have literally fulfilled the instructions given by 
 James (Ch. 5:14-15.) "Is any sick among you, 
 let him call for the ELDERS of the church, and let 
 them pray over him, annointing him with oil in the 
 name of the Lord, and the prayer of faith shall save 
 the sick, and the Lord shall raise him up; and if he 
 have committed sins, they shall be forgiven him." 
 
 Again Jesus says: "If two of you shall agree on 
 earth as touching anything they shall ask, it shall 
 be done them of my Father which is in heaven ." (Math . 18 : 
 19.) Let us believe this means that deep spirit agree- 
 ment which, as we have seen already in these studies, can 
 accomplish so much. Let christians practice this; 
 let them have perfect spirit rapport, and we can testify 
 
 169 
 
on the basis of repeated experiences, that if they will 
 then ask, "it shall be done unto them of my Father which 
 is in heaven. " 
 
 Now these are methods of prayer laid down in the 
 New Testament, and they may, with great assurance, 
 be applied for the non-medicinal healing of disease. 
 This cannot in any sense be construed as an attack upon 
 the medical prof ession, for it is simply passed by with- 
 out consideration. This is simply Jesus' statement as 
 to how sickness may be cured; and if some one wishes to 
 be cured in some other way, we raise no objection, 
 neither, we presume, will God. 
 
 We have no patience, however, with the man who 
 meets the issue by means of subterfuge. When a man 
 advocates the use of medicine, on the ground of the 
 medicinal properties contained in the clay and spittle 
 with which Jesus annointed the eyes of the blind man 
 whom he healed, we consider the proposition too weak to 
 merit criticism. It is only a proof that the adherent 
 of the theory has never had the courage to pub God to 
 the proof. 
 
 170 
 
Let us appreciate the fact of the need of careful- 
 ness in METHOD, as well, as in motive in our prayers. 
 
 We ask now, what is THE PHILOSOPHY OF PRAYER? 
 
 Many persons pray from utterly selfish motives. 
 James says: (Ch. 4:3.) "Ye ask and receive not, be- 
 cause ye ask amiss, that ye may spend it on your 
 pleasures." (Revised Version.) 
 
 Here is the USUAL conception of prayer. I am a 
 man, limited by physical conditions and earthly 
 surroundings. I want something. There is a God, a 
 mighty personality. He holds all things in His hands, 
 and is able to supply my every want out of His immense 
 fulness. I pray by asking Him to give. It is no 
 wonder to us that finer natures, observing such a con- 
 ception of human relationships toward the Infinite, go 
 off to extremes and formulate theories at direct vari- 
 ance with the thought which lies behind these crude 
 expressions, which are so offensive to their sensi- 
 tive natures; and because they many times go to the 
 extreme of those already quoted in the earlier part 
 of this study, we feel the need of seeking to discover 
 such a conception as will be in harmony with the teach- 
 
 171 
 
ings of the New Testament , and acceptable to all classes 
 of religiously inclined people. 
 
 We offer the following as that TRUE CONCEPTION: 
 
 In every man is a two-fold nature, a divine nature 
 and a human nature, a voice calling to elevation and a 
 voice calling to baseness. This divine nature, we have 
 shown in a previous study, is the residue of the divine 
 image which Adam retained after his disobedience. It 
 is not infinite, but it is real. It is not complete, 
 but it is truly divine. It is intuitive, hence it is 
 not argumentative. It thinks, but it does not reason, 
 at least not in any general sense. It wills, yet it is 
 constantly held in check. It loves, but it finds 
 itself continually limited in the expression of its 
 affection. 
 
 Without us, and beyond us, is GOD. He is infinite 
 in His being. No less a conception of Him would 
 satisfy any of us. He is incomprehensible to us in His 
 infinity, for we are finite. Yet we may know Him 
 because we bear His image. He is our Father, hence we 
 may approach Him whose holiness is perfect. 
 
 Now, TO BRING THE DIVINE WITHIN US INTO CONTACT 
 
 172 
 
(&rcjHjpi£fiil 
 
 OR COMMUNION WITH THE DIVINE WITHOUT US, IS PRAYER. 
 
 How may this be done?^JIn a thousand ways. All 
 prayer is good, provided only that it is sincere. One 
 person comes to church and feels that it would be 
 sacrilege to sit down without kneeling on the stool, 
 which some churches provide, and offering a prayer. 
 The danger is that both the worship and the prayer- 
 thought will be forgotton, and we will do it, as one 
 said to us: "Well, as a matter of politeness toward 
 God." Must we discard so healthful a practice because 
 some thus miss the true intent? By no means, for to 
 many it may bring a deep sense of reverence. 
 
 Another goes to the extreme of the college pro- 
 fessor, who was noted for his great devoutness, and it 
 was supposed that he must spend a great deal of time 
 at his private devotions. Some of his associates 
 watched him one night. He sat at his desk until the 
 clock struck the hour of twelve, and then leaning his 
 head upon his hand, with his elbow resting on the 
 desk, he was heard to say, "Lord, thou knowest we are 
 upon the same good terms as ever, " and he went im- 
 mediately to bed. 
 
 173 
 
When Elijah was on Mt . Carmel, in his great con- 
 troversy with the Balaamites, he prayed audibly, as 
 with quiet dignity he said: "0, Lord God of Abraham, 
 of Isaac, and of Israel, let it be known this day that 
 thou art God in Israel, and that I am thy servant, and 
 that I have done these things at thy word. Hear me, 
 0, Lord, hear me, that this people may know that thou 
 art the Lord God, and that thou hast turned their hearts 
 back again." (1 Kings 18:36.) 
 
 In those days of his greatest victories, Jesus took 
 with him his three best loved disciples, and who shall 
 say that even he was not strengthened by their presence. 
 When he raised, the daughter of the ruler of the 
 synagogue, from the dead, he took with him only Peter, 
 James and John, and putting all the others out of the 
 room he spoke her to life. (Mark 5:35-43.) Do you know 
 the power of a prayer meeting? Do you know the phi- 
 losophy of the power of a religious service? It is just 
 this: "If two of you agree on earth as touching any- 
 thing they shall ask, it shall be done unto them of my 
 Father which is in heaven." 
 
 We have been asked whether the presence of others 
 
 174 
 
in a room is hindrance to success. The sympathetic 
 presence is a help, but an unsympathetic presence will 
 greatly hinder the work. In Nazareth Jesus could do no 
 mighty work because of their unbelief. 
 
 All the cases above cited are real prayer, for 
 they are illustrations of our formula, BRINGING THE 
 DIVINITY WITHIN US INTO COMMUNION WITH THE DIVINE 
 WITHOUT US. Yes, and more, it is combining the divinity 
 of two or more people who are in perfect spirit agree- 
 ment, with the Infinite Divine One without them. This 
 is the combination of divinity and will bring to us 
 heavenly blessings and will cure our sicknesses and 
 heal our diseases. 
 
 We cannot emphasize this definition of prayer too 
 fully, neither can we urge too strongly great care in 
 the METHOD of prayer, for we believe that method in 
 prayer is of as vital importance to its effectiveness 
 as is the motive itself. Upon these things hangs the 
 whole question of healing without medication, as we 
 practice it, and the results speak for themselves in 
 the most eloquent terms. 
 
 We see then that in the New Testament, there are 
 
 175 
 
¥&mm$M 
 
 distinctly taught three methods, which may be effec- 
 tively used for the healing of disease. 
 
 The first is Jesus' direct statement: "They shall 
 lay hands on the sick and they shall recover." (Mark 
 16 : 18 . ) 
 
 The second is the statement by James, already 
 quoted here from his epistle, 5th chapter, and 13th 
 to 15th verses. 
 
 The third is Jesus" statement regarding effective 
 prayer: "If two of you shall agree upon earth as 
 touching anything they shall ask, it shall be done 
 unto them of my Father which is in heaven." 
 
 The first and third of these are for individual 
 believers, while the second applies to the church. 
 
 Here of course we reach the very climax of our 
 subject from the strictly christian standpoint. 
 
 We will not take the time here to cite cases which 
 have been cured by the first two methods referred to 
 above, but we will furnish them with proper references 
 upon application. - We will, however, cite two cases 
 which were treated according to the thought of the 
 third method named above. 
 
 176 
 
On the morning of September 20th, 1904, we received 
 a telegram, dated at Belaire, Ohio, which read: 
 "Threatened with typhoid. Can you treat? F. B." 
 The same morning we received a letter from Miss B. 
 in which she told us that she had been invited to go 
 to Belaire to attend the M. E. Conference. The river 
 water was full of typhoid, and as she was not warned 
 of it she drank freely on account of the heat. She was 
 taken ill on Thursday, and the telegram reached us on 
 the Tuesday following. She said the fever was running 
 high, and the pain was terrible to bear. The 
 physicians could not get control of the bowels. We at 
 once wired from Canton, Illinois: "Will treat at one 
 and five, your time, Tuesday, Wednesday and Thursday." 
 
 On Sept. 25th she wrote from Ann Arbor, Michigan, 
 saying she was better Tuesday, much better Wednesday, 
 and, free from acute pain on Thursday, she got up 
 out of bed and traveled to Marietta, Ohio, a distance 
 of over a hundred miles, and that evening gave an 
 address in the M. E. church there. Later she wrote: 
 "I was very sick, with high temperature and terrible 
 bowel trouble, with acute pain day and night; then it 
 
 177 
 
all ceased and I dressed and traveled to Marietta, 
 and lectured before the M. E. Conference there. While 
 ill I took only fluids, but on Friday I sat at the 
 table. Unfortunately, I consented to give a whole big 
 entertainment in the Presbyterian church on Friday 
 night, and it was too much for me. When I got home to 
 Ann Arbor, I had no temperature and no bowel trouble, 
 but great soreness and was absolutely weak. They tell 
 me I convalesced just as they do from typhoid. I sup- 
 pose I might have asked you for a little more treat- 
 ment for recovery but I hated to trouble you again, 
 but I am fully persuaded that the doctors were right 
 when they said that I was in for typhoid, and I cannot 
 express my gratitude to you." 
 
 It may be denied that this was a case of typhoid 
 fever, for no blood analysis was made to prove it. We do 
 not know that there were bacteria there, but we do know 
 that there was a high temperature, severe pains, and 
 other typhoid symptoms. We do not care whether it 
 would have developed into typhoid fever or not, and are 
 very thankful that it did not . 
 
 The method pursued in giving the "absent treatment" 
 
 178 
 
so-called, is simply the literal putting into practice 
 of the statement of Jesus, already frequently quoted: 
 "If two of you agree upon earth as touching anything 
 they shall ask, it shall be done for them of my Father 
 which is in. Heaven." The magnetic healer will direct 
 the patient to be perfectly passive and "leave the 
 treatment to me." It does not matter whether the 
 patient believes in it or not, he has only to become 
 passive. Now this is all very well as far as it goes, 
 and cases have been cured in this manner, but 
 passivity is at best negative, and if a negative con- 
 dition, that is, one in which adverse auto-suggestion 
 is not permitted to intervene, is sometimes effective, 
 how much more truly effective will the treatment be 
 where both operator and patient are in positive and 
 active sympathy with the effort. 
 
 Throughout our whole discussion we have seen how 
 essential agreement is to effectiveness. The hypnotist 
 cannot put his subject to sleep but on the basis of volun- 
 tary agreement. Telepathic communication is impossible 
 except on the basis of attunement . Prayer cannot be 
 real except by voluntary communion of spirit, so if 
 
 179 
 
one will know the power of the spirit in healing 
 disease, when the subject and operator are some distance 
 apart, it must be by the literal appropriation of Jesus' 
 promise: "If two of you agree," etc. As to method, 
 our practice is to set a time, when by agreement the 
 patient will put himself into a condition of spiritual 
 receptivity, and then we lift up our heart and the case 
 of the patient, to God. We literally claim the promise. 
 We verbally tell God that now we, operator and patient, 
 are in perfect spirit agreement, as to the healing we 
 want. We then outline specifically the symptoms 
 we want removed. We continue in this attitude before 
 God, usually about fifteen minutes for each treatment. 
 The results have been delightful as the above illus- 
 tration proves, and the literal effectiveness of Jesus' 
 promise has been again and again demonstrated. 
 
 Perhaps another case would be of interest. We 
 reserve the names, but they will be given to anyone 
 who wishes to make investigation. The young lady was 
 
 a student in Institute in Chicago and had been asked 
 
 to give an address before the assembly on Christmas. 
 Among other notable guests, Dr. William R. Harper, 
 
 180 
 
the President of Chicago University, was to be on the 
 platform. She is of a delicate and nervous tempera- 
 ment, and fearing the results of the effort, she wrote 
 asking for an absent treatment. We gave her two 
 treatments, one on the day of the event and one the 
 day before. We quote from her letter in which she 
 made report . 
 
 "Now I must tell you how successful the 'absent 
 treatments' were, and how much I am obliged to you 
 for them. I got along very well indeed, last Friday 
 evening. At least, that is what every one told me. 
 They said I could be easily heard, even in the gallery, 
 and that is quite a triumph you know, considering the 
 
 miserable acoustic properties of the auditorium. 
 
 I cannot say that I was free from ALL nervousness: 
 I had just a trace of it, but was able to look at my 
 audience while I was speaking, and I was even able to 
 
 look at Mr the principal, unflinchingly. But best 
 
 of all, I did not feel afterwards that I had been sub- 
 jected to any nervous strain." 
 
 Here are met with some practical questions. One 
 asks, why do you pray more than once. Why not heal 
 
 181 
 
perfectly withTone treatment? We~reply~thaf?in T niany 
 cases Jesus healed effectively at once, but that in at 
 least one case even he gave a second treatment. A blind 
 man was brought to him for healing. After the first 
 treatment he asked him if he saw anything, and the man 
 replied that he saw "men as trees walking." Jesus then 
 applied his hands the second time, and the man said 
 he saw "every man clearly". (Mark 8:22-25.) 
 
 Another asks, But how do you know you are going 
 to be heard? To the christian we reply, God has 
 promised. "Ask and ye shall receive." 
 
 Then our faith is strengthened because we have on 
 record numerous cases where the response has been im- 
 mediate and effective. But the inquirer urges, are 
 there not many unanswered prayers? Yes, and James 
 tells us the reason: "Ye ask and receive not, because 
 ye ask amiss, that ye may spend it on your pleasures". 
 (Revised Version.) The self-interest of which we spoke 
 earlier in this study, as the usual prominent quality 
 in prayer, accords perfectly with this statement by 
 James. The man who prays, having in his heart the true 
 conception of prayer, as laid down in our statement: 
 
 182 
 
 
"To bring the divine within us into communion with the 
 infinite divine without us"--that man will always have 
 immediate response. Like telepathy which is "felt" 
 rather than heard, he will have given to him a con- 
 sciousness of intimacy with God, which brings with it 
 the fullest assurance. If you have been in doubt, try 
 it. This many revolutionize your praying, but you will 
 find that you will no longer have occasion to ask how 
 is it? or why is it? for you will know. 
 
 Many cures are recorded, which carry with them the 
 same element of surprise which we found, both in 
 clairvoyance and telepathy. We cannot account philo- 
 sophically for the spontaneous healing of disease , where 
 prayer had not been particularly earnest or expectant, 
 any more than we can account for the spontaneous 
 clairvoyant vision which we report on page 74, or the 
 case of Marie hearing her Joseph telepathically call 
 for her, or of Mr. Huguet seeing his sister in his 
 dream, both of which are reported in study eight. 
 
 We append a case of spontaneous healing; that of 
 Miss G. H. , of Bloomington, 111., aged eighteen years. 
 
 In December of 1903, her feet began to swell. In 
 
 183 
 

 January, 1904, she gave up her position as bookkeeper. 
 
 Miss Dr. H. was called and treated her for some time, 
 
 but she grew rapidly worse. Then Dr. G. was called. 
 
 He gave little hope from the first, but in July 
 
 he told her parents that she could not recover. 
 
 Her uncle was then called from another city, and after 
 
 diagnosing the case carefully, said there was no hope. 
 
 He then indicated the symptoms that would develop as 
 
 the end approached. The symptoms developed just 
 
 as he had predicted, thus showing the correctness of 
 
 his diagnosis. 
 
 On October End, she gave up all hope of recovery 
 and made preparation for her funeral by selecting 
 scriptures to be read and hymns to be sung. On Monday 
 Oct. 3rd, she and all her friends thought the end was 
 very near. She was now a mere skeleton, weighing only 
 fifty-five pounds. She was bolstered up with pillows 
 for she could not lie down. All waited for the end. 
 Her breathing became almost imperceptible. Suddenly she 
 threw up her hands, and said: "Mamma, I am going to get 
 well. Jesus has just promised that he would heal me. 
 I am going to get well." She was better at once. She 
 
 184 
 
slept well that night. On the second day she got out 
 of bed with help. The next Saturday she sat at the 
 table. She has been perfectly well ever since. We 
 investigated this case very carefully, and can vouch 
 for the truthfulness of this account in every particu- 
 lar, and will furnish all the names on application. 
 
 All of these spontaneous cases of clairvoyance, 
 telepathy, and healings go to show the existence of 
 a spirit connection, which we have recognized through- 
 out this discussion, as may be noted by the headings 
 of the last five studies; "The Human Spirit and 
 Hypnosis," "The Human Spirit and Magnetism," "The Human 
 Spirit and Clairvoyance," "The Human Spirit and Tele- 
 pathy," "The Human Spirit and Prayer." 
 
 While we cannot account philosophically for these 
 varied spontaneous manifestations, yet these very mani- 
 festations themselves give to us a conception of the 
 fundamental oneness of these powers of human life, which 
 are metaphysical in at least some of their operations; 
 and this fundamental oneness is to us nothing other 
 than the divine element in man, which, as we have seen 
 in former studies, is the residue of the divine image 
 
 185 
 
which God implanted in Adam at his creation, the other 
 part of which he lost through his moral disobedience of 
 God's command, though of course we contend that in the 
 christian the lost quality, holiness, has been reborn. 
 
 Thus the phenomena of these manifestations, which 
 we have called "spontaneous" for want of a better 
 manner of designating them, while we are as yet com- 
 pelled to stop at the threshold of our investigations, 
 do become to us an invaluable testimony to the 
 existence of this fundamental unity. 
 
 The development, or even the exploration of these 
 powers, must be along lines of voluntary operation, 
 which in the infancy of this great science must nec- 
 essarily be slow and arduous, while many times experi- 
 ment will fail altogether. We suppose that no one 
 doubts that Paul healed the father of Publius, of the 
 bloody flux, as recorded in the 28th chapter of Acts, 
 and yet when his companion, Trophimus, fell sick at the 
 same place, he had to leave him there and continue his 
 journey alone. (Tim. 4:20.) 
 
 So, then, prayer becomes to us essentially a matter 
 of spirit, and in the practical application of prayer 
 
 186 
 
in the healing of disease, our message is: first, 
 enter into perfect spirit agreement with each other; 
 secondly, operator and patient together enter into 
 communion with God; and thirdly, taking Jesus at His 
 word (Math. 18:19.); tell Him simply and specifically 
 what you want, and why you appeal in this FORM, and you 
 will be fully justified in looking for results accord- 
 ing to your request . 
 
 If the conditions are properly SUPPLIED we need 
 not fail. 
 
 187 
 
EXAMINATION QUESTIONS. 
 
 Study 9. 
 
 1. What common factor unites hypnotism, magnetism, 
 clairvoyance, telepathy, and prayer? 
 
 £. What is the usual conception of prayer? 
 
 3. What is the true conception of prayer? 
 
 4. What is the secret of power in a religious 
 
 service? 
 
 5. How many distinct methods are taught in the 
 
 New Testament, by which sickness may be cured 
 without medicine? 
 
 6. What is the key to "absent treatment?" 
 
 7. What explanation, if any, do you give for 
 
 spontaneous manifestations in these realms? 
 
 188 
 
DIRECTIONS AND APPLICATIONS. 
 Study 10. 
 
 Let us spend a moment at the opening of this final 
 study for recapitulation of our argument, which, in our 
 effort to avoid verbosity, may have, to some, we fear, 
 the appearance of being fragmentary. 
 
 Basal to the whole study is the great truth that 
 God is infinite spirit. Man was by Him created in His 
 image, which image we found to contain two character- 
 istics, namely: personality and holiness. Through his 
 moral disobedience of God, Adam lost the quality of 
 holiness, but wa.s able to impart to his descendants 
 one jdivine characteristic, personality. We have found 
 further, that it is possible for man to have this lost 
 characteristic of holiness restored to him. Person- 
 ality we found to be a persistent quality in man, and 
 the common factor of man and Jesus, and God, of which 
 factor Strong says: "This natural likeness to God 
 (personality) is inalienable; and as constituting a 
 capacity for redemption gives value to the life even 
 of the unregenerate . " 
 
 It is through the possession of this divine 
 
 189 
 
characteristic of personality, that men who have not 
 had the lost quality of divine holiness restored to 
 them, are yet able to perform some of the wonders which 
 we describe in studies five, six, seven, and eight. 
 Divine personality is, therefore, the fundamental and 
 persistent quality in all supernormal conditions 
 there discussed. 
 
 A remarkable instance in proof of the persistence 
 of the subconscious element in man, which we call 
 spirit, is found in the case of the Rev. Thomas Carson 
 Hanna. On April 15th, 1897, Mr. Hanna was alighting 
 from a carriage, and in doing so his foot caught in the 
 robe, and he fell heavily to the ground. He was picked 
 up in an unconscious condition. When consciousness 
 returned it was discovered that he had sustained a 
 total loss of memory. Everything in the past was 
 a complete blank to him. After months of the most 
 careful attention in the hands of specialists, he 
 recovered fully, and in writing of his experiences 
 afterwards, he said: "The first return to consciousness 
 on the night of April 15th, 1897, may be understood 
 only, by comparing it to the birth of a person possessed 
 
 190 
 
immediately of matured mental and physical functions." 
 While he was in this secondary condition, the special- 
 ists constantly sought to discover the existence or 
 non-existence of the subconscious, and of the results 
 of these experiments they report: "All these ex- 
 periments, together with the hypnoidal states, clearly 
 indicate that Mr. Hanna's subconscious was in a sound 
 condition." They say further: "By these various 
 methods of sounding Mr. Hanna's memories, we were 
 enabled to establish fully the correctness of our 
 original view, that the lost memories were still 
 present and buried within the subconscious self." 
 (Multiple Personality, by Sidis and Goodhart , pages 155 
 and 159.) 
 
 We also found in these studies, that the lost fac- 
 tor, holiness, may be restored to man, and thus the 
 divine in him may be strengthened and by this means he 
 may have increased power for the production of 
 metaphysical results, and indeed of physical results by 
 the use of powers beyond and apart from the physical. 
 
 We further discovered that the human spirit persists 
 actively in every condition, and indeed is the potent 
 
 191 
 
common factor in all the peculiar phenomena which we 
 have described in our earlier studies, under the head- 
 ings of: "The Human Spirit and Hypnosis;" "The Human 
 Spirit and Magnetism;" "The Human Spirit and Clairvoy- 
 ance;" "The Human Spirit and Telepathy;" "The Human 
 Spirit and Prayer." The human spirit, that element in 
 man which never sleeps and never dies. 
 
 Now as to the particular application of this system 
 to the realm of therapeutics, our claim is that the 
 spirit is the persistent element for healing, whether 
 the operator recognizes it or not. 
 
 Were we to catalogue the system, we would begin 
 with suggestion. 
 
 By means of hypnotism, the minds of the operator 
 and the subject becoming in perfect rapport, the sub- 
 ject accepts completely the suggestion of the operator. 
 In this rapport the unison of the divine in the two 
 minds is complete, though it may or may not be recog- 
 nized as divine by either the operator or the subject. 
 If, however, this divine be recognized and God be now 
 also called into requisition, and the united divine of 
 the two minds were brought into communion with Him, we 
 
 192 
 
can conceive how this would become the most accessible 
 and most effective therapeutic agent in the world, for 
 here auto-suggestion is reduced to a minimum, and the 
 infinite power of divinity works without hindrance. 
 
 Magnetic healers compose the next class. Prof. 
 Weltmer, of Nevada, Missouri, is perhaps the most noted 
 today. Many cures of a permanent character are re- 
 ported from his institution. He makes a good deal of 
 use of hypnotism, but his chief method of treatment 
 is a combination of what he calls vital magnetism and 
 suggestion. 
 
 Next comes the so-called divine healers, and of 
 these there are many. Some years ago Schlatter was 
 perhaps the most deserving and the most famous. He 
 was a religious fanatic. Two things are sure; he was 
 sincere in his claims and many persons were cured. He 
 emulated the spirit of Christ in many things. He 
 refused money and material inducements, and was con- 
 tent to do all the good he could and would accept 
 nothing for it. He lived on the. barest necessities. 
 
 Twenty years ago Dr. Cullis, of Boston, Mass., was 
 the great apostle of this method of healing, and many 
 
 193 
 
were the cures performed as the result of his prayers. 
 We have in mind the case of a young lady whom we met . 
 She had a tumor of two years standing. She had not 
 been able to fasten the front of her dress, which she 
 formerly wore, by three inches, for more than a year. 
 She decided to write to Dr. Cullis. She showed us the 
 slip of paper he sent her. There was nothing on it 
 but the words, printed in small type: "Will pray for 
 you on Wednesday at three o'clock." When the hour 
 came she waited in hope, accompanied with fear. Soon 
 she asked her mother if she should try to get up. 
 Her mother replied: "Yes." She at once arose, put on her 
 dress and BUTTONED IT UP. She then walked out to the 
 porch. Her father drove up at that moment and she 
 stepped into the carriage and went for a short drive . 
 She had no relapse of her trouble. 
 
 Here, too, we must classify John Alexander Dowie. 
 In his earlier years in Chicago, when he was poor and 
 humble, much good was accomplished, but he has of late 
 manifested so mercenary a spirit, together with a 
 character of such supreme egotism, that apart from his 
 immediate following he receives but little sympathy. 
 
 194 
 
The world, both christian and secular, has become com- 
 pletely, and it seems permanently, alienated from 
 him. 
 
 While there are many others, the last system to 
 whom we will refer is Christian Science, which like the 
 others, has many well-authenticated cases to its 
 record. We shall not take the time to present to 
 you any of the incongruities of the arguments of this 
 system. It is distinctive in repudiating all the sys- 
 tems thus far named, and claims, however well its claim 
 is capable of support, to perform its cures through 
 divine mind, in accordance with a line of reasoning 
 peculiar to itself. 
 
 Now a final word as to our own method and belief, 
 regarding the healing of disease without the use of 
 material means. Let us say here again, what we have 
 said before, that we believe the prohibition of the 
 use of material remedies in every case is the great- 
 est apparent weakness of the systems to which we have 
 just referred. The reason given, that God will not, 
 or can not operate if medicine is taken, would prove 
 God such a peurile character as to place him beneath 
 
 195 
 
the attention of intelligent people. The position 
 appears to us simply ridiculous. Besides this we have 
 proven it untrue, for time and again in conjunction 
 with the physician's remedy, God has answered our 
 petition and the patient has rapidly recovered. We 
 believe that "every good gift, and every perfect gift, 
 cometh down from the Father of Lights in whom there 
 is no variableness, neither shadow of turning." Hence 
 it is proper for us to pray for the healing of the body 
 as truly as it is to pray for any other blessing. Let 
 us once more call your attention, however, to what our 
 theory of prayer is, together with the importance of 
 considering its method as surely as its motive. "To 
 bring the divinity which is within us into communion 
 with the divinity without us, is prayer." If two minds 
 will enter into perfect agreement, so that the divine in 
 the one interpenetrates the divine of the other, and 
 these thus combined will commune with the Father above, 
 Jesus' promise is "it shall be done unto them of my 
 Father which is in heaven." 
 
 In the matter of putting this system into actual 
 practice, it might be helpful to the student if we 
 
 196 
 
recite some of our earlier experiences. We had, for 
 a long time, been impressed with the thought that if 
 the reported cases of healing, of which we heard so 
 frequently, were true, then the christian world ought 
 to have the benefit of them. We believed that if they 
 were based upon truth, then evangelical Christianity, 
 which is the conservator of all truth, must be in 
 possession of this one. We, of course, in our college 
 work, had read mental and moral philosophy, psychology 
 and kindred subjects. But five years ago we began 
 the special study of the so-called New Psychology, from 
 the viewpoint of its adherents. While much of it 
 was repulsive to us, yet we persevered, being de- 
 termined to discover the truth or falseness of their 
 positions and claims. 
 
 We soon discovered that while they could produce 
 certain results, at a certain stage their arguments be- 
 came mixed and their theories confused. We then de- 
 termined to press our investigation on an independent 
 line, for we had become convinced of the reality and 
 remarkable character of the phenomena. We, therefore, 
 first of all laid down this simple postulate: "Truth 
 
 197 
 
is ever in perfect agreement with related truth," and 
 sought to construct upon it a logical - argument which 
 would bear critical investigation from the standpoint 
 of the evangelical christian, and from the viewpoint 
 of the word of God. 
 
 We then argued with ourself: The Bible, as in- 
 terpreted by evangelical scholars, is related to the 
 human spirit; pyschic phenomena, which are beyond con- 
 trol of the physical powers of man, are related to the 
 human spirit. These two propositions being true, then, 
 so far as the Bible and psychic phenomena are so re- 
 lated to the human spirit, the teachings of the one 
 must agree with the phenomena of the other. 
 
 With this as our basic hypothesis, we then began 
 our study anew and have been able to demonstrate the 
 truthfulness, both of our postulate and our hypothesis, 
 again and again, to our entire satisfaction. 
 
 Having thus become thoroughly satisfied of the 
 truthfulness of our positions, on the ground of 
 often repeated demonstrations, we began the formu- 
 lation of our theories into the system which is 
 promulgated in this volume, believing that the christ- 
 
 198 
 
ian world, and indeed the medical world as well, has a 
 right to the very best we can produce. In this 
 critical age, they need it to be able to offset the 
 far-reaching and falsely effective influences of the 
 various cults, which in one way and another are making 
 such heavy inroads upon them. 
 
 We claim no special gift or power, apart from those 
 with which God has endowed, or has set within the 
 reach of every man. What we have done, you, by a care- 
 ful study of the system set forth in this volume, can 
 do. You will require courage for your first cases, 
 but if you will master the system, and put it into 
 practice, you will be astonished beyond measure with 
 the results. 
 
 Our first case was the attempt to cure a friend of 
 the habit of smoking. He stopped completely after the 
 second treatment. 
 
 Our next case was the relieving of a severe pain 
 after a hard fall. 
 
 A friend of ours, who weighed two hundred and forty 
 seven pounds , tripped as he was walking one winter night 
 on a stone pavement. He had his hands in his pockets 
 
 199 
 
and when he tripped he was utterly unable to help him- 
 self and fell heavily on his right knee. The pain 
 resulting from the fall was so severe that he declared 
 it made him sick at the stomach. Going into a nearby 
 office we put our hands on the knee, and in a very few 
 minutes the pain ceased. In three treatments he was 
 well and suffered no further inconvenience from the 
 injury, though he said, he was persuaded that under 
 ordinary treatment he would have been in bed for a 
 week or more. As it was, he did not lose a minute of 
 time from his work. 
 
 Thus encouraged, we went steadily forward, and gave 
 to God, the Great Father, the glory, as we do again here 
 and now, for he has indeed done wonderful things for us 
 and through us . 
 
 A FEW PLAIN INSTRUCTIONS. 
 
 1. In approaching a patient, always let your mind 
 rest on the best and noblest characteristics of life. 
 Maintain a positive attitude toward every selfish 
 consideration and selfish interest. These must be 
 kept in abeyance . Be passive to the influence of the 
 spirit but be masterful of every selfish interest and 
 
 £00 
 
all self-environments. Have your patient think pleas- 
 antly and hopefully of the good he desires to receive. 
 Do not let him talk much of his sickness. 
 
 Z. If you are a christian, lift up your heart to 
 God. Have your patient do the same if he is a 
 christian and can. Believe confidently in the power 
 of the divine within you, and have your patient do 
 the same if he will. If he is not a believer, never 
 mind, treat him just the same. The fact that he comes 
 to you at all proves that he at least has some con- 
 fidence in YOU or he would not have come. Good effects 
 will come of your faithful treatment, and as they come 
 he will accept them, and then he will assist you with 
 his new belief. Never become discouraged. 
 
 3. As the hands are the points of contact, let 
 your mind rest on them with the thought that the 
 power of the divine personality within you will be 
 transmitted through them for the healing of the 
 disease . 
 
 It will be well for you to develop magnetism on the 
 hands according to the instructions given in the sixth 
 study, at least for a time. After you have become 
 
 £01 
 
accustomed to this method of using the power which 
 you possess, you will find yourself gradually dropping 
 off a number of details of preparation. The physical 
 preparation may all be dispensed with, after you have 
 practiced for a while, but the purer and cleaner the 
 inner life you live, and the more confidence in the 
 power of the divine you have, the better work you 
 will always be able to do. This is a side of the pre- 
 paration which you can never dispense with and do 
 effective work. 
 
 4. Lay your hands on the patient, one on either 
 side of the body, or limb, or head, as the case may be, 
 and claiming Jesus' promise, "They shall lay hands on 
 the sick and they shall recover," think this formula: 
 "Through my hands the divine, which controls disease, 
 is passing, for the healing of this sickness. The pain 
 must cease. The healing must take place. God con- 
 trols." Learn this formula. Repeat it mentally with 
 fervency several times in succession, then begin a 
 treatment of the symptoms, one by one, keeping your 
 hands all the time on the patient, and you will find 
 
 203 
 
that the pain will usually cease in from five to ten 
 minutes . 
 
 Frequently the most serious cases will be wholly 
 cured with one treatment, but usually it is more 
 gradual, and yet it is always more rapid than where 
 medicines are used alone. 
 
 We have been asked if this is the great world- 
 wide panacea, if this will cure everything. We are 
 free to reply that there is no condition where this 
 treatment would not be beneficial, but there are cases 
 where disease has made such inroads that the surgeon's 
 knife is necessary, and there are cases such as broken 
 bones, where the surgeon is an absolute essential. 
 Yet in all these cases this treatment may be re- 
 sorted to with great confidence. 
 
 We had a case which we will use as an illustration. 
 Mr. R. W. , of Sault Ste Marie, Mich., sustained a 
 triple fracture of the leg, the bone protruding through 
 the flesh. He had also received a crushing blow 
 across the small of the back. When the surgeon had 
 set the limb, we were called in and gave him three 
 treatments a day for three weeks. His progress was 
 
 203 
 
most surprising. He had a continuously normal tempera- 
 ture, except for one day, when the thermometer 
 indicated one-half of one degree. This was on the 
 third day and we believe was caused by the inaction 
 of the bowels. The nurse had administered magnesia, 
 had given injection, and that morning resorted to 
 calomel, without effect. At noon when we came in 
 she told us what she had done and in despair asked 
 what more she could do? We burned the bridges behind 
 us, and determined to make this a test case. We 
 told her we would produce action of the bowels in 
 thirty minutes. We gave very careful treatment and 
 accomplished our object with profuse movement in 
 twenty minutes. We have done the same thing since, 
 after repeated doses of morphine had been administered. 
 We feel that we can say this treatment is specific 
 in such cases. Let us not make too great claims, 
 however, for we remember that there are many mental 
 conditions which may arise, on the part of the patient, 
 or even the attendants, which may wholly neutralize our 
 very best efforts. 
 
 There are other cases, such as congenital paralysis, 
 
 204 
 
which , f or healing, are beyond the reach of any kind of 
 treatment, mental, spiritual, medicinal or surgical. 
 
 FINAL WORDS. 
 
 We now feel that the last needed word has been 
 said, but before we bid the student farewell we want 
 to place on record our appreciation of the enlargement 
 and grandeur which has come into our view of life, and 
 especially our view of the Christian life, during the 
 five years in which we have assiduously prosecuted this 
 study. We have found that life contains possibilities, 
 the presence of which we had not at that time dreamed. 
 And yet with this new knowledge of life's supernormal 
 possibilities, has come a more profound sacredness in 
 our view of all human life. 
 
 The possibilities, however, which we have dis- 
 covered in the human spirit, though we know we are but 
 touching the outer edge of them, we have seen to be 
 so marvellous that we find ourselves sometimes almost 
 possessed of a spirit of impatience, as we think how 
 circumscribed we are in our ability to explore more 
 rapidly and more widely, this wonderfully interesting 
 field. 
 
 305 
 
In closing this volume we venture to hope .that we 
 have been able to at least blaze a way in the realm of 
 orthodox study, by which christian scholars may be 
 roughly guided as they take the thought herein out- 
 lined and carry it forward to a completeness which is 
 yet before us. Evangelical truth is the only avenue 
 by which the many supernormal experiences of life may 
 be explained. Here is the path which has long been 
 shunned, and here is the only key to the true reve- 
 lation of these interesting phenomena. 
 
 The study has been a constant joy, and an almost 
 infinite blessing to us personally, and we feel that 
 we can truthfully appropriate to ourself the joy of 
 the Apostle John, when he says of Jesus, who was full 
 of grace and truth: "And of His fullness have we all 
 received, and grace for grace . " 
 
 THE END, 
 
ERRATA. 
 
 Page 3, line 13, 
 
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 .SO, 
 
 50, 
 
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 205, 
 
 16, 
 6, 
 
 9, 
 12, 
 21, 
 
 4, 
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 1, 
 
 2, 
 22, 
 10, 
 19, 
 15, 
 
 5, 
 
 2, 
 21, 
 12, 
 
 4, 
 22, 
 18, 
 
 nisly" should read "jealousy." 
 "peurile" " "puerile." 
 
 "hypontise" " ". "hypnotize" 
 
 "desease" " "disea 
 
 should read, 'the writer of Genesis." 
 "corressponded" should read, "corresponded" 
 "Ingersol" should read, "Ingersoll." 
 "that its passage" should re. id, "that the passage. 
 should read, "new and higher view In the bible.' 
 Question 2, "difinition" should read, "definition." 
 Rom. 5:8-12, should read. "Rom. 5:12 18 
 "emplanted" should read, "implanted 
 "Archeological" should read "Archaeological" 
 "controling" should read, "controlling." 
 "possess" should read, "possesses." 
 should read, "Always impersonate your subject. 
 "Rom. il;13 " should read, Rom. 10:13 
 should read. "Here we are met." 
 should read. "Next come the so-called" 
 should read, "the last system to which" 
 "peurile" should read, "puerile." 
 "marvellous" should read, "marvelous." 
 
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