immaterial forces rule not only the invisible but the visible universe. Things to look real to us must be cognizant to the physical senses. Matter, whether in the vegetable, animal, or human organism, is moulded, shaped, and its quality determined by unseen forces back of and higher than itself.

We rely upon the drug, because we can feel, taste, see, and smell it. We are color-blind to invisible potency of a higher order, and practically conclude that it is nonexistent.

One reason for the prevailing adverse prejudice is that this new thought disturbs the foundation-stones of existing and time-honored systems and creeds. The literalism and externality of formulated theology are rebuked by the simplicity of the spiritual and internal forces which are here brought to light. The barrenness of intellectual scholasticism is in sharp contrast with the overflowing love and simple transparency which reveal the image of God in every man, and as an incidental result, possible health and harmony.

History ever repeats itself in the uniform suspicion with which advanced thought has been received by existing institutions. It seems difficult to learn the lesson, that the human apprehension of truth is ever expanding, while creeds are but “arrested developments, frozen into fixed forms.” As might be inferred, the clergy and the religious press, as a rule, are distrustful of this advance, and see little that is good in it. It is fair to admit that this disposition is often due more to misunderstanding, than to intentional injustice.

Another cause for its unwelcome reception is that it distrusts the dominant medical systems. All honor to the multitude of noble and brave men who from the old standpoint have battled with disease, and who have ever been on the alert to utilize every possible balm, in order to restore disordered humanity. But systems are tenacious of life in proportion as they are hoary with age. They mould men to their own shape; to break with them is difficult: tradition, pride, professional honor, and loyalty, and often social and pecuniary status, are all like strong cords, which bind even great men to their conventional grooves.

A further ground for the general unbelief is found in the peculiarities of the apostles and exponents of the new departure. A division into schools and cliques, the out-cropping of personality, exclusiveness, and internal criticism, statements of doctrine in forms likely to be misunderstood, and a technical phraseology have, in a measure, prevented a free and full understanding of principles, which are really simple and transparent.

Popular distrust is also awakened by the fact that, as a rule, mental healers have not regularly studied pathology, nor even anatomy. But it will be seen that if the principle of mental causation for disease is once admitted, mentality rather than physiology should furnish the field for operations. In order to heal, the mind of the patient must be brought into unison with that of the practitioner, and therefore, the latter must wash his own mind clean of spectres and even of studies of disease, and fill it to overflowing with ideals of health and harmony.

Another reason for misapprehension is the fact that mind healing is not demonstrable by argument. It is not intellectually apprehended. It concerns the inner man and can only be grasped by the deeper vision of intuitional and spiritual sense. It is like a cyclorama, the beauty of which is all inside. An outside view is no view at all.

Is there a necessity for some radical reinforcement to conventional instrumentalities to aid us in our warfare with human ills? Is it desirable to find some new vantage ground, and some more effective weapons? There can be but one answer. While surgery has been making rapid strides toward the position of an exact science, confidence in materia medica is on the wane. The surgeon is only a marvellously skilful mechanic who adjusts the parts, and then the divine, recuperative forces vitalize and complete his work. He only makes the figures, while the principle solves the problem. The adaptability of drugs to heal disease is becoming a matter of doubt, even among many who have not yet studied deeper causation. Materia medica lacks the exact elements of a science. The just preponderance for good or ill of any drug upon the human system is an unsolved problem, and will so remain. The fact that a fresh remedy seems to work well while it is much talked about, and then gradually appears to lose its efficacy, suggests that it is the atmosphere of general belief in the medicine, and not the medicine itself that accomplishes the visible result. It is well known that bread pills sometimes prove to be a powerful cathartic, even from individual belief; but general belief would be necessary in order to make them always reliable. General beliefs often have a very slight original basis, but gradually grow until their cumulative power is enormous. If scientific, the same remedies once adopted should remain; but instead, there is a continual transition. Fashions and fads are not significant of exact science. Elixirs of life, lymphs, and other specifics have their short run, and then join the endless procession to the rear. Many lives are sacrificed in experiments, but no criticism is made because the treatment is administered by those who are within the limits of the “regular” profession. After centuries of professional research, in order to perfect the “art of healing,” diseases have steadily grown more subtle and numerous. Combinations, distillations, extracts, and decoctions of almost every known material substance have been experimented with, in order to discover their true bearing upon that ever-receding ideal, the banishment of disease. If materia medica were a science, disease should be in a process of extermination. It does not look as if this were expected, for doctors with diplomas are multiplying in a much greater ratio than the population, and already we have more than three times the proportionate quota of Germany. As our material civilization recedes from nature and grows more artificial, diseases, doctors, and remedies multiply. What can be more beautiful and perfect than the human eye; yet how commonly this organ requires artificial aid. The human senses are losing their tone, and if present tendencies continue, it seems almost as if the future man would be not only bald, but toothless and eyeless, unless he receives an entire artificial equipment. Only when internal, divine forces come to be relied upon, rather than outside reinforcement, will deterioration cease.

Scores of the most eminent physicians, who have risen above the trammels of system, have vigorously expressed themselves regarding the utterly unreliable character of the drug system. Emerson affirmed that “The best part of health is a fine disposition.” Said Plato, “You ought not to attempt to cure the body without the soul.” A distinguished doctor of to-day remarked, “Of the nature of disease, and from whence it comes, we still know nothing, but thanks to chemistry we have new supplies of ammunition. For every drug of our fathers, we have now a hundred. We have iodides, chlorides, and bromides without number; sulphates, nitrates, hydrochlorates, and prussiates beyond count. But we do not believe in heroic doses. We give but little medicine at a time and change it often.” With such supplies of “ammunition,” people within range are liable to get hit.

A mere sketch of the rise and progress of the mind-healing movement may be proper before considering its philosophy. Its novelty having worn off, it is perhaps less prominent as a current topic than formerly, but its progress, though quiet, has been remarkable during the past five years. Careful estimates by those in the best position to judge place the number of those who accept its leading principles, in the United States, at