Part 9 (1/2)
When we take up the phenomena of revivalistic conversion, we shall learn something more about all this. Meanwhile I will say a brief word about the mind-curer's METHODS.
They are of course largely suggestive. The suggestive influence of environment plays an enormous part in all spiritual education.
But the word ”suggestion,” having acquired official status, is unfortunately already beginning to play in many quarters the part of a wet blanket upon investigation, being used to fend off all inquiry into the varying susceptibilities of individual cases. ”Suggestion” is only another name for the power of ideas, SO FAR AS THEY PROVE EFFICACIOUS OVER BELIEF AND CONDUCT. Ideas efficacious over some people prove inefficacious over others. Ideas efficacious at some times and in some human surroundings are not so at other times and elsewhere. The ideas of Christian churches are not efficacious in the therapeutic direction to-day, whatever they may have been in earlier centuries; and when the whole question is as to why the salt has lost its savor here or gained it there, the mere blank waving of the word ”suggestion” as if it were a banner gives no light. Dr. G.o.ddard, whose candid psychological essay on Faith Cures ascribes them to nothing but ordinary suggestion, concludes by saying that ”Religion [and by this he seems to mean our popular Christianity] has in it all there is in mental therapeutics, and has it in its best form. Living up to [our religious] ideas will do anything for us that can be done.” And this in spite of the actual fact that the popular Christianity does absolutely NOTHING, or did nothing until mind-cure came to the rescue.[55]
[55] Within the churches a disposition has always prevailed to regard sickness as a visitation; something sent by G.o.d for our good, either as chastis.e.m.e.nt, as warning, or as opportunity for exercising virtue, and, in the Catholic Church, of earning ”merit.” ”Illness,” says a good Catholic writer P. Lejeune: (Introd. a la Vie Mystique, 1899, p. 218), ”is the most excellent corporeal mortifications, the mortification which one has not one's self chosen, which is imposed directly by G.o.d, and is the direct expression of his will. 'If other mortifications are of silver,' Mgr. Gay says, 'this one is of gold; since although it comes of ourselves, coming as it does of original sin, still on its greater side, as coming (like all that happens) from the providence of G.o.d, it is of divine manufacture. And how just are its blows! And how efficacious it is! ... I do not hesitate to say that patience in a long illness is mortification's very masterpiece, and consequently the triumph of mortified souls.'” According to this view, disease should in any case be submissively accepted, and it might under certain circ.u.mstances even be blasphemous to wish it away.
Of course there have been exceptions to this, and cures by special miracle have at all times been recognized within the church's pale, almost all the great saints having more or less performed them. It was one of the heresies of Edward Irving, to maintain them still to be possible. An extremely pure faculty of healing after confession and conversion on the patient's part, and prayer on the priest's, was quite spontaneously developed in the German pastor, Joh. Christoph Blumhardt, in the early forties and exerted during nearly thirty years.
Blumhardt's Life by Zundel (5th edition, Zurich, 1887) gives in chapters ix., x., xi., and xvii. a pretty full account of his healing activity, which he invariably ascribed to direct divine interposition.
Blumhardt was a singularly pure, simple, and non-fanatical character, and in this part of his work followed no previous model. In Chicago to-day we have the case of Dr. J. A. Dowie, a Scottish Baptist preacher, whose weekly ”Leaves of Healing” were in the year of grace 1900 in their sixth volume, and who, although he denounces the cures wrought in other sects as ”diabolical counterfeits” of his own exclusively ”Divine Healing,” must on the whole be counted into the mind-cure movement. In mind-cure circles the fundamental article of faith is that disease should never be accepted. It is wholly of the pit. G.o.d wants us to be absolutely healthy, and we should not tolerate ourselves on any lower terms.
An idea, to be suggestive, must come to the individual with the force of a revelation. The mind-cure with its gospel of healthy-mindedness has come as a revelation to many whose hearts the church Christianity had left hardened. It has let loose their springs of higher life. In what can the originality of any religious movement consist, save in finding a channel, until then sealed up, through which those springs may be set free in some group of human beings?
The force of personal faith, enthusiasm, and example, and above all the force of novelty, are always the prime suggestive agency in this kind of success. If mind-cure should ever become official, respectable, and intrenched, these elements of suggestive efficacy will be lost. In its acuter stages every religion must be a homeless Arab of the desert.
The church knows this well enough, with its everlasting inner struggle of the acute religion of the few against the chronic religion of the many, indurated into an obstructiveness worse than that which irreligion opposes to the movings of the Spirit. ”We may pray,” says Jonathan Edwards, ”concerning all those saints that are not lively Christians, that they may either be enlivened, or taken away; if that be true that is often said by some at this day, that these cold dead saints do more hurt than natural men, and lead more souls to h.e.l.l, and that it would be well for mankind if they were all dead.”[56]
[56] Edwards, from whose book on the Revival in New England I quote these words, dissuades from such a use of prayer, but it is easy to see that he enjoys making his thrust at the cold dead church members.
The next condition of success is the apparent existence, in large numbers, of minds who unite healthy-mindedness with readiness for regeneration by letting go. Protestantism has been too pessimistic as regards the natural man, Catholicism has been too legalistic and moralistic, for either the one or the other to appeal in any generous way to the type of character formed of this peculiar mingling of elements. However few of us here present may belong to such a type, it is now evident that it forms a specific moral combination, well represented in the world.
Finally, mind-cure has made what in our protestant countries is an unprecedentedly great use of the subconscious life. To their reasoned advice and dogmatic a.s.sertion, its founders have added systematic exercise in pa.s.sive relaxation, concentration, and meditation, and have even invoked something like hypnotic practice. I quote some pa.s.sages at random:--
”The value, the potency of ideals is the great practical truth on which the New Thought most strongly insists--the development namely from within outward, from small to great.[57] Consequently one's thought should be centred on the ideal outcome, even though this trust be literally like a step in the dark.[58] To attain the ability thus effectively to direct the mind, the New Thought advises the practice of concentration, or in other words, the attainment of self-control. One is to learn to marshal the tendencies of the mind, so that they may be held together as a unit by the chosen ideal. To this end, one should set apart times for silent meditation, by one's self, preferably in a room where the surroundings are favorable to spiritual thought. In New Thought terms, this is called 'entering the silence.'”[59]
[57] H. W. DRESSER: Voices of Freedom, 46.
[58] Dresser: Living by the spirit, 58.
[59] Dresser: Voices of Freedom, 33.
”The time will come when in the busy office or on the noisy street you can enter into the silence by simply drawing the mantle of your own thoughts about you and realizing that there and everywhere the Spirit of Infinite Life, Love, Wisdom, Peace, Power, and Plenty is guiding, keeping, protecting, leading you. This is the spirit of continual prayer.[60] One of the most intuitive men we ever met had a desk at a city office where several other gentlemen were doing business constantly, and often talking loudly. Entirely undisturbed by the many various sounds about him, this self-centred faithful man would, in any moment of perplexity, draw the curtains of privacy so completely about him that he would be as fully inclosed in his own psychic aura, and thereby as effectually removed from all distractions, as though he were alone in some primeval wood. Taking his difficulty with him into the mystic silence in the form of a direct question, to which he expected a certain answer, he would remain utterly pa.s.sive until the reply came, and never once through many years' experience did he find himself disappointed or misled.”[61]
[60] Trine: In Tune with the Infinite, p. 214
[61] Trine: p. 117.
Wherein, I should like to know, does this INTRINSICALLY differ from the practice of ”recollection” which plays so great a part in Catholic discipline? Otherwise called the practice of the presence of G.o.d (and so known among ourselves, as for instance in Jeremy Taylor), it is thus defined by the eminent teacher Alvarez de Paz in his work on Contemplation.
”It is the recollection of G.o.d, the thought of G.o.d, which in all places and circ.u.mstances makes us see him present, lets us commune respectfully and lovingly with him, and fills us with desire and affection for him.... Would you escape from every ill? Never lose this recollection of G.o.d, neither in prosperity nor in adversity, nor on any occasion whichsoever it be. Invoke not, to excuse yourself from this duty, either the difficulty or the importance of your business, for you can always remember that G.o.d sees you, that you are under his eye. If a thousand times an hour you forget him, reanimate a thousand times the recollection.
If you cannot practice this exercise continuously, at least make yourself as familiar with it as possible; and, like unto those who in a rigorous winter draw near the fire as often as they can, go as often as you can to that ardent fire which will warm your soul.”[62]
[62] Quoted by Lejeune: Introd. a la vie Mystique, 1899, p. 66.
All the external a.s.sociations of the Catholic discipline are of course unlike anything in mind-cure thought, but the purely spiritual part of the exercise is identical in both communions, and in both communions those who urge it write with authority, for they have evidently experienced in their own persons that whereof they tell. Compare again some mind-cure utterances:--
”High, healthful, pure thinking can be encouraged, promoted, and strengthened. Its current can be turned upon grand ideals until it forms a habit and wears a channel. By means of such discipline the mental horizon can be flooded with the suns.h.i.+ne of beauty, wholeness, and harmony. To inaugurate pure and lofty thinking may at first seem difficult, even almost mechanical, but perseverance will at length render it easy, then pleasant, and finally delightful.