the answer of this question we must now turn our attention.

We all recognize that involuntarily certain bodily effects take place. We blush when we do not wish to; we betray our fears by our blanched faces. Some other factors of mind than the conscious mental processes have charge, and rule certain functions. The heart, the respiratory apparatus, the glands, and digestive organs all carry on their regular functions during sleep and also better without our direction when we are awake. What is the explanation of this? We have recently been saying that the subconsciousness rules these physical organs, and through this that the effects already referred to take place. So much has been written recently regarding the subconsciousness that anything more at this time would be superfluous; suffice it to say that the general conclusions on that subject are accepted as the basis of faith cure. We may, however, go further in our endeavor to explain.

In such mental troubles as psychasthesia much has lately been heard about psycho-analysis and re-education. What does that mean in the language of the psychology of a few years ago? In cases of unreasonable fears or phobias, for example, there is a firmly rooted system of ideas which refuses to depart at the command of consciousness. We analyze the mental store to find out the cause of the unreasonable persistence, and sometimes, quite frequently in fact, have to resort to hypnosis or hypnodization to find the initial trouble. It is then corrected, and re-education consists in living over again from the first experience, the events connected with that fear and correcting them up to date. In this process minutes only are used where the original experiences took weeks. Putting it in other words, we have certain systems of ideas; as a psychological fact of long standing we know that other elements may be injected into that system so as to change it, or that one system may be destroyed and another system built up to take its place. This is the secret of cures of this nature—of mental troubles—the irritating factor, the thorn in the mind, is extracted.

We have heard in modern psychology of the hot and cold places in consciousness, or, to use other terms for the same idea, the central and peripheral ideas, meaning the ideas which dominate consciousness, and those which are in the background. The mind can readily attend to only one thing at a time; if that be pain, for example, that takes up all of our attention. On the other hand, if for some reason some other ideas suddenly become central, then the pain is driven away to the periphery and we say we have no pain, or we have less pain. The sufferer from neuralgia experiences no pain as he responds to the fire alarm, and the toothache stops entirely as we undergo the excitement and fear of entering the dentist's office. Serious lesions yield to profound emotion born of persuasion, confidence, or excitement; either the gouty or rheumatic man, after hobbling about for years, finds his legs if pursued by a wild bull, or the weak and enfeebled invalid will jump from the bed and carry out heavy articles from a burning house. The central idea is sufficient to command all the reserve energy, and that idea which has suddenly and unexpectedly become central may remain so. What Chalmers called "the expulsive power of a new affection" in the cure of souls, is the precise method of operation in the cure of some bodily ills.

I have here made two suggestions which may help to show how mental healing may be brought about. Not simply the alleviation of bodily ills, but the complete cure may result from the influence on the subconsciousness. A large number of cures are brought about by faith in certain religious practices, this faith amounting to a certainty in the minds of the patients before the cure is started or while it is in progress. Trustful expectation in any one direction acts powerfully through the subconsciousness because it absorbs the whole mind, and thus competition with other ideas, either consciously or subconsciously, is largely excluded. It is this which acts in mental healing under the caption of faith, although some abnormal conditions may also arise to assist the suggestion.

That this confident expectation of a cure is the most potent means of bringing it about, doing that which no medical treatment can accomplish, may be affirmed as the generalized result of experiences of the most varied kind, extending through a long series of ages. It is this factor which is common to methods of the most diverse character. It is noticeable that any system of treatment, however absurd, that can be puffed into public notoriety for efficacy, any individual who by accident or design obtains a reputation for a special gift of healing, is certain to attract a multitude of sufferers, among whom will be many who are capable of being really benefited by a strong assurance of relief. Thus, the practitioner with a great reputation has an advantage over his neighboring physicians, not only on account of the superior skill which he may have acquired, but because his reputation causes this confident expectation, so beneficial in itself.

There have been fashions in cures as in other things. At one time a certain relic, or healer, would attract and cure, and shortly afterward it would be deserted and inefficacious, not because it had lost its power, but because it had lost its reputation, and the people had consequently lost their faith in it. Some other relics would then acquire a reputation, spring into popular favor, and the crowds would flock to them. We have many modern instances of this kind. If sufficient confidence in the power of a concoction, a shrine, a relic, or a person can be aroused, genuine cures can be wrought regardless of the healing properties of the dose.

The whole system of mental therapeutics may be divided into two parts; what we may designate as metaphysical cure denies that either matter or evil exists, and heals by inspiring the belief that the disease cannot assail the patient because he is pure spirit; the other class, faith cure, recognizes the disease, but cures by faith in the power of divinity, persons, objects, or suggestion.

Without doubt the best example of the former theory and the most successful application of it are found in Christian Science. Perhaps it is not so difficult to understand the frame of mind which brought about this theory on the part of Mrs. Eddy. Here was an hysterical, neurotic woman who knew nothing all her life but illness and misfortune. She had suffered much from many physicians and was none the better but rather worse. One physician had called her disease one thing, another had designated it another, until confusion and uncertainty were increased with every physician consulted. She began to despair of ever either knowing about her disease or of having it cured. As a last resort she went to Quimby, and he told her there was no disease and no need of suffering. He denied the suffering, and she accepted his teaching; she followed him in denying disease and then matter, and kept on with her theory of negation and denial until she evolved her present theory. It was a natural reaction from all conceivable pains characteristic of hysteria, to no pain; from all conceivable diseases which different physicians had opined, to no disease; from the infirmity of body with its inhibitory discomfitures, to no body. The history of the founder of Christian Science is its best raison d'être, especially from a psychological stand-point, and the rather strange thing is that a reaction from an abnormality, going as it naturally does to another abnormality, should find a response in the religious cravings of so many; the philosophy undoubtedly would not attract as it does were there not connected