it. It is not an objective entity, but our sensuous beliefs have galvanized it into life. “As a man thinketh, so is he.” Realism to us may be conferred upon the most absolute non-entity, if we give it large thought space, and fear it. As a condition, disease is existent; but not as a God-created entity, in and of itself. It appears veritable to us, because we have unconsciously identified the Ego with the body.

The material standpoint is false. We are immaterial; not bodies, but spirits—even here and now. Having lost spiritual consciousness, we practically,—though not theoretically,—feel that we are bodies. To grasp our divine selfhood and steadily hold it, disarms fear and all its allies, and promotes recuperation and harmony. When the intrinsic man dethrones the false and sensuous claimant, and asserts his divine birthright of wholeness [holiness] the body as a correspondence falls into line and gradually expresses health on its own plane. Normally and logically, that which is higher should rule the lower. The body, instead of being the unrelenting despot, then becomes the docile and useful servant. In its subordinate position, where it rightfully belongs, it grows beautiful and harmonious. Men live mainly in their bodily sensations. Such living, though apparently real, is a false sense of life. There is a profound significance in the scriptural injunction, “Take no thought for your body.” The dyspeptic thinks of his stomach, and the more he has it in mind the more abnormally sensitive it becomes. The sound man has no knowledge of such an organ, except as a matter of theory. The body, when watched, petted, and idolized, soon assumes the character of a usurper and tyrant. Retribution is sure and inherent under such conditions.

A change of environment often cures, simply because novelty diverts thought which before has been centered upon the body. The improvement, however, is often credited to better climate, water, or air. Human pride seeks for its causation without rather than within. Secondary causation is really effect, though not often so diagnosed. The draft occasions the cold, but it gets its deadly qualities from cumulative belief and fear. Who has not seen persons in which this bondage and sensitiveness have become so intense that even a breath of God’s pure air alarms them. In this way a great mass of secondary causation has been invested with power for evil, and mistaken for that which is primary. Noting the tremendous power of grown-up accumulations of false belief, we may glance at the modus operandi of mental healing.

There are two distinct lines of treatment which may effect a cure; one by intelligent and persistent self-discipline and culture, and the other through the efforts of another person called a healer. Often there is a combination of both. The power does not lie in the personality of the healer, nor in the exercise of his will-power. Neither hypnotism nor mesmeric control are elements in true mind-healing. The healer, in reality, is but an interpreter and teacher. The divine recuperative forces which exist, but are latent, are awakened and called into action. The patient is like a discordant instrument containing great capabilities, only waiting to respond in unison to active harmony. His distorted thought must be elevated and harmonized, so that he will see things in their true perspective. The healer gently guides him up into the “mount of transfiguration,” where he feels the glow of the divine image within, and sees that wholeness is already his, and will be made manifest as he recognizes it. A successful healer must be an overflowing fountain of love and good-will. He is but a conduit through which flows the divine repletion. He makes ideal conditions present. He steadily holds a mental image of his patient as already whole, and silently appeals to the unconscious mind of the invalid, to induce him to accept the same view. The patient’s mental background is like a sensitive plate, upon which will gradually appear outlines of health as they are positively presented. Improved views of his own condition spring up from within, and seem to him to be original. As they grow into expression in the outer man, his cure is complete.

Do failures occur? Undoubtedly, and often. Even infallible principles can have but imperfect application because of local limitations. The failure of a particular field of grain does not disprove the universal principle of vegetable growth. The imperfection of the healer, and the lack of receptivity in the patient, are local limitations. There are sudden cures, but as a rule recovery will be in the nature of a progressive growth. Lack of immediate results often causes disappointment, and leads to an abandonment of the treatment before the seed has had time to take root. The healer is the sower, and the patient’s unconscious mind is the soil. Often rubbish must be cleared away before any fertile spot is found. The cure must come from within. Sometimes the patient is cherishing some secret sin, or giving place to trains of thought colored with envy, jealousy, avarice, or selfishness. These are all positive obstacles to both mental and physical improvement, for thoughts are real things. The patient must actively co-operate with the healer, and make himself transparent to the truth. That which is misshapen has to grow symmetrical. Even if the mind could be instantly permeated with the belief of health, the body will need a little time to completely change its expression. Should these limitations discourage anyone? Not in the least, but rather the reverse. The fact that the cure is in the nature of a growth, is evidence that it is normal and permanent, rather than magical or capricious. Limitations are present, but they can be surmounted.

The phenomenon of pain, so commonly regarded as an evil, is only a warning voice to summon our consciousness from its resting-place in the damp, morgue-like basement of our being, to the higher apartments, where sunshine and harmony are ever present. It is beneficent when its message is heeded, for it is thereby transformed into blessing. Our resistance to it, and misunderstanding of its significance, prevent that possible transformation. The process of cure through mind, though in itself a steady growth, often appears to the consciousness of the patient as vibratory and uneven.

Many could heal themselves without the aid of another, if they appreciated the tremendous power for good of concentrated mental delineation of the ideal. By such exercises of mind, a wholesome environment can be built up, even if at first the process seems almost mechanical. But instead of such self-building, out of an infinitude of divine material, the average man is inclined to vacate the control of his being, put his body into the keeping of his doctor, and his soul [himself] into the care of his priest or pastor.

Efficiency for self-treatment is increased as the power of abstraction is cultivated. Hold a firm consciousness of the spiritual self, and of the fact that the material form is only expression made visible. Firmly deny the validity of adverse sensuous evidence, and at length it will disappear. Silently but persistently affirm health, harmony, and the divine image. Give out good thought, for thoughts are real gifts. In proportion as you pour out, the divine repletion pours in. Look upon the physical self as only a false claimant for the Ego. Hold only the good in your field of vision, and let disease and evil fade out to their native nothingness, from lack of standing-room. Even a warfare against evils as objective realities, tends to make them more realistic. At convenient seasons, bar out the external world, and rivet the mind tenaciously to the loftiest ideals and aspirations, and for the time being forget that you possess a body. Oh, victim of nervous prostration and insomnia, test these principles and see if they are not