October, ig i6

P ric e lO C en ts

Yogi Philosophy......
Constructive Occultism
Metaphysical Healing, etc

P
< lc/can cgc / C J/iougfit C P u b/is/iin y Co.

J 6 6 NPPficA/yan PtxJe.

Chicago, 711.

HERE IT IS
Final Solution of the
Vibrator Problem
Absolutely Astonishing

NEWEST
and Greatest
Invention
I You know t h a t ele ctrica l vibration
m eans now life now pow ernew
F h e a lth - now b eauty. You know it
i> n a tu re 's way to banish pain- to
im prove eireulation o f th e blood
t o send th e hlood su rg in g th ro u g h
" t h e body. g oing you added energy
am i v ita lity - you know nil th is, b u t
did you know th a t h e re to fo re one o f
th e rnggvst problem s o f science has
been to invent a practical hand vibra
to r th a t would b e in evi ry way abso
lutely s a tisfac to ry ?
N ow th a t problem has vanished
we have solved i t science has a t
last m ade one o f th e g re a te s t discoveries m y e a rs - invented a w on
d erful device g u a ra n te e d positively
to give all th e a s to n ish in g benefits
v to fo ro im possible wit li nnv o th e r m ethod. From now
i: 's good-l y e to al l v ib ra to rs a n d m a ssa g e m achines

O <$) r^The Famous Barker

< T iN
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W IL L send one com plete M uscle
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1 will
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All Other Methods Discarded!

O w ners o f o th e r devices will r.ow th ro w them aw ay .T heir
g re a t trouble is th e ir im p rac tic ab ility , th e ir connection
w ith electric w ire s, and th e ir excessive w e ig h t. This
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P u ls e r i he W ir e le s s V ib ra to r - is absolutely diffe ren t
in every way* from all o th e r devices. It c o n ta in s th e
fe w good points o f o th e r v ib ra to rs, b u t its re m a rk a b le
exclusive fe a tu re is th e w onderful p a te n te d im prove
m ents th a t m ake it t h e g r e a te s t ac h iev em en t o f its kind.

Everyone Can A fford

| Prof. Anthony Barker

This Marvelous Instrument

Spinal Irritation

E verybodyyouhave alw a y s w anted n v ib ra to r o f

som e kin d , hut h e re to fo re th e high prices have de> prived you o f one. W e h ave s e ttle d th e p rice question
on v ib rato rs we h ave w recked all p ricesw e have
placed th e low est possible price fa r below all o th e rs
on th 's w onderful S O S P u l s e r th e W ireless V ib ra to r.
M akes no difference w h a t o th e r m achines sell a t .
th ey positively c a n n o t be an y th in g like th is g r e a t
inv ention w e o ffer a t a rock-bottom price.

T h a t 's w h a t c a u se s : P a in o r d is tr e s s in b a ck p art o f
h ead : p u llin g o f co rd s in th e n e c k : tr o u b le w it h e y e s;
pain b etw e e n s h o u ld e r s o r in o t h e r p a r t s o f s p in e , o r
b u rn in g , a c h in g , te n d e r n e s s o r s o re n e s s : b e lt o f c o n s t r ic
tio n or p a in a ro u n d b o d y : n u m b n e s s o f fin g ers or
fe e t o r c o ld n e s s o r tin g lin g lik e p r ic k in g o f p in s ; p e c u lia r,
a lm o s t in d e s c r ib a b le p a in s o r d is tr e s s in h e a r t, s t o m a c h ,
k id n ey s o r o t h e r p a r t s o f c h e st o r a b d o m e n ; b a c k a c h e ;
s c ia tic a .
T h is d ise a s e Is very e a sily cu red b y r ig h t m e t h o d s .
O u r e le g a n t, ill u s t r a te d b o o k le t te lls h o w . P r ice, 1 0 c e n ts .

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.iirferent from all <therssimple.
brcai

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Sent On

B o o k on D is e a s e s o f W o m e n 40 p a g e s P ric e 10 c e n ts .

Approval

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THESECRETOFSTRENGTH

BEAUTY
WILL BE Y O U R S

Com m onw ealth

E le c tr ic M fg.
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Commonwealth Electric Mfg. Co.,
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s tre n g th of will, m in d , sp irit

s tre n g th of n erv e, m uscle, b o d y
su p e rb stre n g th , th e k in d th a t
m akes y o u r ey e sp a rk le, com
plexion clear, carria g e erect, will
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w a n t th a t k in d . S end 10c to d a y
for M a rv elo u s S tre n g th , a
ty p e w ritte n tre a tis e that- show s
how all stro n g m en g o t th e ir
stre n g th a n d ex p lain s how you,
to o . c a n fo llo w t h a t la w o f n a tu r e
a n d w in m a s te rf u l p o w e r.

T H E S IM P L E X D E V E LO PE R ,
D e p t. A - l. 7 C ro s s S t . , A u b u r n , R . I.

CONCENTRATION s p e l l s SUCCESS
w h e n r ig r h tly u s e d , b u t w h e n w r o n g l y u s e d i t i s s u r e
to b r i n g f a i l u r e .
M o st p e rs o n s c o n c e n tra te on th a t
w h ic h a n n o y s , i r r i t a t e s a n d m a k e s f o r f a i lu r e a n d
lo s s o f m e m o ry .
W h e n w e a r e s i c k i t is h a r d to
c o n c e n tr a te on th e th o u g h t o f b e in g w e ll.
W hen
w e a r e d e s p o n d e n t f r o m a n y c a u s e is is d i f f i c u l t to
c o n c e n tr a te on th e id e a o f o u r e v e r b e in g h a p p y a g a in .
W h e n w e h a v e l o s t m o n e y i t i s e a s y To c o n c e n t r a t e
o n o u r lo s s , b u t a l m o s t im p o s s i b l e to c o n c e n t r a t e o n
o u r h a v in g a n a b u n d a n c e a g a in .
W e a l l lo c k th e d o o r s a n d w in d o w s o f o u r h o m e
to k e e p o u t i n t r u d e r s , b u t d o y o u lo c k t h e d o o r s a n d
w i n d o w s o f y o u r t h o u g h t w o r l d , a n d s o k e e p o u t th*
t h o u g h t s w h i c h t a k e a w a y o n e 's s t r e n g t h , h o p e , f a i t h ,
c o u ra g e , m e m o ry , a m b itio n , p o w e r a n d a b i lit y ?
D o y o u b e l o n g to t h e c l a s s o f p e o p l e , w h o h a v e
u s e d t h e i r C o n c e n t r a t i o n r i g h t l y o r w r o n g l y ?
Do
y o u o w n y o u r o w n m in d ?
H a s y o u r C O X C K X T R VT IO N b r o u g h t y o u S u c c e s s o r f a i l u r e ; h a p p i n e s s o r
s o r r o w ; h e a lth o r s ic k n e s s ; b r il lia n c y o f m in d o r lo s s
of m e m o ry ?
C a n y o u c o n c e n tr a te fo r fiv e m i n u te s
on a n y o n e th in g y o u w a n t, s h u t ti n g
o u t e n tire ly
e v e ry ra n d o m , s tr a y , tra m p th o u g h t?
T r y it.

CONCENTRATION and Psychology

I Iy F . \V . S E A R S , 31, P , ( M a s t e r o f P s y c h o l o g y )
t e a c h e s h o w to d o th i s .
T h e p e rs o n w h o ca n c o n c e n tr a te r ig h tly f o r w h a t
h e w a n ts , w h e n a rid w h e r e h e w a n t s to w h e t h e r i t
is f o r m o n e y , h e a lth , lo v e , in c r e a s e d , b u s in e s s , a b e t
t e r jo b . p o l i t i c a l p o w e r , s o c ia l p o s iti o n , g o o d m e m o r y
o r a n y th in g e lse h e m a y d e s ir e h a s a t h is c o m m a n d th e G R E A T E S T P O W E R IN T H E
W O R L D , a P O W E R w h ic h , w h e n h e le a r n s to u s e i t r ig h t ly , g iv e s h im th e m a s t e r y o f h im
s e l f a n d h is e n v ir o n m e n t.
Y ou p o s s e s s th i s P O W E R a n d c a n le a r n to u s e i t r ig h t ly b y p e r s i s t e n t l y a p p l y in g th e
le s s o n s t a u g h t in t h i s b o o k .
No m a tte r h o w m a n y b o o k s y o u m a y h a v e re a d , T H IS R O O K
IS D I F F E R E N T .
Y o u n e e d t o l e a r n t h e l e s s o n s i t t e a c h e s . P r i c e 50 c e n t s , p o s t p a i d .
O ne
o r tw o - c e n t s ta m p s a c c e p te d .
W o r th a th o u s a n d d o lla r s .
M o n e y b a c k if y o u w a n t it.

CENTRE PUBLISHING CO.,

- Suite 653,108-110 West 34th Street (at Broadway) New York

N O T E D r . S e a r s l e c t u r e s e v e r y S u n d a y a t 1 1 : 1 5 a . in . in t h e C r i t e r i o n T h e a t r e , B r o a d w a y a t
4 4 t h S t r e e t . N e w Y o r k C it y ._____________________________________________

The S c ie n c e of Breath
The Hindu Yogi Deep Breathing Methods
for the Development of Health and Power.
T h e H in d u Y ogis S o m eth in g
A b o u t T h e ir T e ach in g s. B re a th
is L ife ^T eachings of th e O rien t
an d O ccid en t C o m p a re d .
The
E x o teric T h e o ry of B re a th . E so
te ric T h e o ry of B re a th P ra n a .
T h e N ervous S y stem Y ogi T e a c h
ings C o ncerning th e S olar P lexus
T h e S olar P lexus a S to re-H o u se of
P ra n a . H ow to B re a th e O rie n ta l
M eth o d s. F o u r M e th o d s of R es
p ira tio n a s C lassified b y th e Y ogis
T h e Y ogi C o m p lete B re a th .
H ow to A cq u ire th e Y ogi C o m
p le te B re a th . P hysiological E ffec t
of th e C om plete B re a th .
Yogi
L o re T h e Y ogi C leansing B re a th
T n e Yogi N erv e V italizing B re a th
T h e Y ogi Vocal B re a th . Seven
Y ogi D eveloping E xercises. V ib ra
tio n a n d Y ogi R h y th m ic B re a th in g
H ow to A sc ertain th e H e a rt B ea t
U n it U sed b y th e Y ogis as th e
B asis of R h y th m ic
B rea th in g .
P h en o m e n a of P sychic B re a th in g
D irectio n s for Y ogi P sychic B re a th
in g P r a n a D is trib u tin g In h ib it
in g P a in Self H ealing H ealing
O th ers D is ta n t H ealing.
M ore
P h en o m e n a of Y ogi P sy ch ic B re a th
in g T h o u g h t P ro je c tio n F o rm in g
a n A u ra R ec h arg in g Y ourself

R ec h arg in g O th ers C h a r g i n g
W a te r A cq u irin g M e n ta l Q u a litie s
C o n tro llin g th e E m o tio n s T r a n s
m u ta tio n of R e p ro d u c tiv e E n e rg y
B ra in S tim u la tin g T h e G ra n d
Y ogi P sychic B re a th . Y ogi S p ir it
u al B re a th in g Soul C o n scio u sn ess
H ow U n fo ld ed T h e U n iv e r s a l
C onsciousness H o w th e Y o g i A t
ta in T h is C onsciousness G e n e ra l
D irectio n s.
In
M a rc h , T h e
L a d ie s
H o m e J o u rn a l p u b lish e d a r e m a r k
ab le a rtic le in w h ich th is b ook w as
e n d o rsed in th e highest, te rm s .
T h e a rtic le w as ca lled G ood
H e a lth in O ne S im ple E x e r c is e .
T h e w rite r, re fe rrin g to a n exorcise
in T h e S c ie n c e o f B r e a t h ,
said t h a t if w e all follow ed it it
w ould m a k e sickness a c u rio s ity ,
p re v e n t
colds
and
p u lm o n a ry
tro u b le s, c re a te p u re b lood, reliev e
d y sp ep sia, e tc .
N o a m o u n t of m o n e y c o u ld h a v e
p u rc h a s e d th is s tro n g e n d o rs e m e n t
b y th e m o s t pow erful w o m a n s
m a g azin e in t h e w o rld .
I t w as
freely p rin te d , b ec au se th e m a n a g e r's
w ife h a d d e riv e d a g r e a t d e a l o f
benefit
and
reco g n ized
The
S c ie n c e o f B r e a t h w as a b o o k

of u n u s u a l a n d p e c u lia r v a lu e
t h a t w o u ld b e o f g r e a t b e n e f i t t o
m an y read ers.
The
S c ie n c e o f B r e a th
a
c o m p le te m a n u a l o f th e H in d u s y s te m
o f d e e p b r e a th in g fo r h e a lth a n d
s tr e n g th
T h e s e m e th o d s h a v e b een
h a n d e d d o w n fro m f a th e r t o so n
th ro u g h m a n y g e n e ra tio n s , u n til a
rz g u lg r s y s te m h a s b e e n d e v e lo p e d .
P ric e o f " S c ie n c e o f B r e a th , 5 5c.

Yogi Publishing Society

1 6 6 N . M ic h ig a n A v e .
C H IC A G O

THE MAN OR WOMAN

OF

STRONG PERSONALITY
W IN S

SU CCESS

TODAY

MONEYPOSITIONLOVEHONOR and
everything else w orth while. T h ere are big oppor
tunities for am bitious m en and w om en with

P e r s o n a l M a g n e tism
Be one of the men who dominate and control
the business world. Any man or woman c a n infiuence the judgm ent and consent of another if they pos
sess Personal Magnetism. By its aid humblest individ
uals have risen to heights of power and success. In the
brute age the stronger w ere victors. In the present era
there is but one infallible weapon of advancem ent
Personal Magnetism. It is capable of accomplishing
anything th at is possiblethe best friend of man and
woman, and th eir best defense. You can easily de
velop a

Strong Magnetic Personality

P ro f. D u m o n t, h as discov ered a n ew m eth o d fo r th e developm ent

o f P ersonal M agnetism . T h e r e s u lts a re in sta n ta n e o u s and th e
p ow er in cre a se s c o n sta n tly . M ag n etism is n o t h y p n o tism . T h e la tte r
d e adens th e fac u ltie s, th e fo rm e r g ive th em life a n d e n e rg y .
M agnetism doubles yo u r p o w erin sp ires th rills , e n th u se s.
E ach Individual is endow ed w ith P erso n al M agnetism b u t few know
it. Men a nd wom en t h a t h av e been failu re s, a re soon ch an g ed
a f te r s tu d in g th is course in to a
f ir m d e te r m i n a ti o n t o w in .
I t will g ive you b e tte r c o n tro l
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o th e rs . Show you how to unm ask
th e u n scru p u lo u s, and learn th e ir
re a l tra its . P e rso n a l M agnetism
is th e s u b tle , irre sista b le , f a s
c in a tin g p ow er th a t a ttr a c ts one
TEACHES YOU HOW
m ind t o a n o th e r I t ru le s th e
TO DEVELOP A
w orld an d gives you g r e a t a d
v a n ta g e o v er o th ers.

STRO
N
GPERSONAirrr

The** Remarkable Instruction*, two

cloth volume*, 4 4 2 pages, $ 2 .0 0 .
Money refunded If not satisfactory, or write for full particulars.

ADVANCED THOUGHT PUB. CO.. Deal. M

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T h e M o s t im p ortan t
S E X B O O K in Y e a r s

Never Told Tales

B y D r. W IL L IA M J . R O B IN SO N
J A C K L O N D O N ea ys: I w ish ev ery
m a n a n d w o m a n c o u ld h a v e a c o p y o f
y o u r N e v e r T o ld T a le s.
a re co n tain ed in th e ch a p r n c e i e s s I r u i n s t e r s on T he S to ry o f R ose
and E d w ard , T h e C ase o f L y d ia S w in to n , T h e C ase
o f Ire n e L a rra b e e W est, W ho W ould B la m e H e r
W ould Y ou, a n d o th e r c h a p te rs.

Priralacc Tnit'ic

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Bv C. V. CHRISTENSEN, President of the

PSYCHOLOGICAL RESEARCH SOCIETY
OF NEW YORK, INC., and Editor of THE
SPIRITUALIST.
C o n te n ts : H o w to C o n c e n tr a te . H ow
t o C o n tr o l Y o u r s e lf a s W ell a s O t h e r s , e tc .

Published by the

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W r ite D e p t . E ., 637 M a d is o n A v e n u e , R o o m 7,
N ew Y ork .

CORRECT

ENGLISH

H O W T O U S E IT

JO S E P H IN E

TURCK

B A K E R , E d ito r

rvf 0 N T H L Y

Sample Copy 10c

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A D A M S P U B L ISH IN G C O M P A N Y
D e p t. 1239 4 0 2 M orton B u ild in g, C h icago

LUXURIANT HAIR
B y m y m eth o d , you A w aken. V ital
ize an d E n erg ize th e S calp: K eep it
Soft, C ool, F lexile a n d F e rtile: and
F e e d , L u b ric ate an d C ultivate th e
H a ir, in an ea sy , n atu ra l way.
D o c t o r N a tu r e * * o w n a n d o n l y
c u r e for B ald n ess, F allin g H a ir, D a n
druff. and o th e r ills, saved m y hair,
an d sin ce 1903 1 h a . e h e lp e d m any
th o u s a n d s .
So m an y are as k in g for it th at I have
w ritten full, detailed directio n s for you,
in m y C o m p le t e , S p e c i a l C o u r s e .
I; is plain an d concise, am i* an be used
by a n y o n e , anyw here.

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D e p t. 58, L o s A n g e le s , U . S . A.

KEEPING Y O U N G
R eb u ild yo u r c e lls; w a rd off o ld age. A rriv e a t n in ety
looking only fifty, w ith ro b u st h e a lth a n d p erfect in te l
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Newly discovered
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tu s or drugs.
B ooklet,
10 c en ts
(-;oin).
UR IE L BUCHANAN,

P. 0.

Box 210, Chicago, III.

d e s tr o y s t h e a u t o t o x in s In
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' '.SO

A d v a ii c e d

T h ough t

A M o n th ly Jou rn al of

I h o N e w T h o u g h t , P r a c t i c a l P s y c h o lo g y , Y o g i
P h i lo s o p h y , C o n s t r u c t iv e O c c u l t i s m ,
M e t a p h y s i c a l H e a l i n g , K tc,
W II.I.IA M W A I.K E It A T K IN S O N , li.lifo r

(K T O lilil!,

V oL 1

I!(U;

No. S

CO N TEN TS
Chips from the Old Block . . . William W alker A tkinson
New T hought T herapeutics . . W illiam W aller A tkinson
The P a th of Love . . . .
. Yor/i Ram acharaka . .
The M eaning of B athing .
. Frederick Vollrath
C o n te m p la tio n .......................... . Carolyn W oodsworlh . .
William W alker A tkinson
The C onstitution of M atter .
D efensive M agnetism
. . . . Theron Q. Dumont . .
Developing Clairvoyance . . . S w am i B hakla V ishita

347
. 348
. 354
. 357
.
360
. 363
. . 367
. 370

.
.

H E A R T -T O -H E A R T TALKS
(By the E d ito r)
J o h n D. n m l D y n a m ic F a i t h ........... 373
S h e lto n R a is e s th e J>e a d ................ 378

H e a r t a n d H e a d : A P e r s o n a l Cotife ss io n .................................................. 3"."

O u r R e p o rt o f th e C o n g r e s s .... 380

Q U E ST IO N S AND A N SW ERS
(Conducted by th e E ditor)
In r e : T h e S ile n c e ...................................
O c c u lt O r d e r s a n d B r o th e r h o o d s .
T h e P a r a s i t i c G a d fly .............................
P s y c h o - A n a ly s is .....................................

381
.'183
38(5
389

T e s t it f o r Y o u r s e lf ............................... 3*3
E le c tiv e A ffin ity ..................................... 3*4
S p ir itu a lis m ........................................... 3SS

T H E IN T E R N A TIO N A L N EW THOUGHT ALLIANCE

SECOND CONGRESS IN CHICAGO
Who W ere There, and W hat
They D i d .......................................... William W alker A tkin so n . . . . 392
(F u ll R eport of E ach D ays Proceedings, Nam es of Speakers, Gossip,
C hit-C hat and Im pressions of the G athering.)
S u b s c r ip t io n R a te s , E tc ,

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ADVANCED

THOUGHT

A M o n th ly Journal of

The New Thought, Practical Psychology,

Yogi Philosophy, Constructive Occultism,
Metaphysical Healing, Etc.
W ILLIA M W ALKER A T K IN SO N . E ditor

Vol. I

OCTOBER, iq16

No. 8

Chips From the Old Block

By William Walker Atkinson

It is good to have the assistance of teachers and preachers, and it is

good to be able to get along without their assistance.
No tru th really becomes Truth to you until you have transm uted it
into your own thoughtuntil it comes to you as if you had thought it
all out yourself.
There is first the stage of taking into your mental system the food
of the teachings, from the words or books of the teachers and preachers;
then comes the digestion of that food, in which you take such of it as is
needed by you at that time, the rest being discarded; then comes the
final stage of the assimilation of that food, in which it becomes a part
of your own mental being, so much so that when you express the assimi
lated ideas they seem to have been thought out. originally by yourself.
If you take into your mental system more than you can digest and
assimilate, you will probably be troubled with mental dyspepsia; in
which case you should go on a mental fast for a while, refusing to take
further mental food until you have digested and assimilated that which
has already been fed to you.
Take your own wherever you find it. Accept only that which you
can digest and assimilatethat is enough for the time being; let the
rest go for the present. Make your own that which appeals to the best
in youthat which makes you stronger, better, and more efficient.
But do not accept anything whatsoever as your own if it does not
meet with the test, of the best in you; no m atter though it may appear
to come to you direct from heaven, borne by a special messenger.
The best possible teaching is that which teaches you how to get
along without teaching and teachers. .

New Thought Therapeutics

By W illiam W alker Atkinson

1 have before 111c a letter w ritten by a reader of this magazine

asking th a t in my series of articles upon Ihe subject of Metaphysical
Healing, in which 1 have considered and described (lie various schools
of metaphysical healing, I devote one article to an exposition of New
Thought Therapeutics.
I would be very glad to comply with this request were it possible.
But in view of the fact that, as I have so often said, New Thought is
a general mental attitude, rath er than an organization, creed, or school
of healing, it is practically impossible to point to any one particular
theory or method of metaphysical healing and say: This is the theory
and method of New Thought Therapeutics! The reason for this I
shall now try to explain.
In Ihe first place, New Thought is not a school of healing, nor is it
a system of metaphysical therapeutics. While metaphysical healing
plays an im portant p a rt in New Thought, it still remains merely a
p a rt and not the whole thing. And, in the second place, there is not
even a formal creed or set of beliefs which are accepted as authorita
tive by New Thought which all New Thought students and practitioners
must accept and by which they must be governed. New Thought is
not even an organization.
To understand the meaning of New Thought one must first, under
stand its history. And in view of the somewhat nebulous condition
of its earliest years this history is not easily ascertainable. When I
hear Ihe claims of different ones of the older teachers and writers to
the effect that each one, and lie or she only, originated Ihe term New
T hought T cannot repress a smileor alas! sometimes a yawn. For
long before even these good old tim ers were born the term had
been coined and given a positive meaning.
In the first quarter-century of the 1800s there was a great, spiritual
unrest followed by striking developments in religious circles. New
England was the hotbed of the now schisms, although the influence
spread rapidly to the limits of our then comparatively small country.
Two of the most striking phenomena manifested were the rapid rise
of Unitarianism, on the one hand, and the strange revival of mysti
cism, transcendentalism, and Neo-Platonism, on the other hand. In
both of the great movements we find that the term New Thought
was employed not as indicating a new creed, however, but as dis
tinguishing between the old orthodox 1bought and theology and the

NEW THOUGHT TilKKAPKUTICS

now concept ions of the One Mod, and 11is Immanence. The earlier
Unitarians used this term frequently, as may he seen by reference to
their earlier publication, and the Transoondontalists also used it more
or less, as may be ascertained in the same way.
'Plie frreat, Transcendental Movement, in which Channing, Ripley,
Emerson, M argaret Fuller, IJrownson, and Hedge, and later Hawthorn \
Aleott, Curtis and others who joined in the Brook Farm Community ex
periment, gave a great impetus to this new manner of thinking about
spiritual things. Emerson was the hub around which the wheel
revolved. The starting of the journal, The Dial, in 1840, with
M argaret Fuller as the first editor, and Emerson, Charming, Aleott,
Theodore Barker, Ripley and Thoreau as contributorsEmerson after
ward becoming the editorthis is regarded by careful thinkers as
forming the first crystallization of what was afterw ard known as the
New Thought Movement.
At the same time, although apparently without reference to the
Transcendental Movement, there was manifested a remarkable public
interest in certain new methods of healing disease by psychological
methods of various kinds, under many strange theories. Lecturers
took tours through the country, drawing large audiences and convert
ing many persons to the idea th at disease could be cured without the
use of drugs. Many schools of the new methods of healing were
formed; each school insisting upon the truth and originality of its
theory and methods. In most of the schools there was practiced the
laying on of hands as one of the instruments of Ihe cure, although
the healing power itself was generally regarded as spiritual, or mental,
in its essential nature. There also arose a renewed interest in the
world-old truth of Prayer Cure, Faith Cure, etc. It seemed as if some
strange force were at work bringing persons of different minds into a
common agreement, and moving more or less unconsciously toward
a common goal.
And now we notice a very significant occurrence or state of affairs.
While in the beginning there was apparently little or no connection
between the Transcendental Movement, and similar manifestations
of the new thought of the people, on the one hand, and the many
new healing theories and methods, on the other hand; nevertheless
both were found to attract many of the same persons. And, as a
natural consequence, the two great conceptions began to merge, blend,
and to be held and taught at the same time. The work of such men
as Quiinby, Dresser, Evans and others whose names are now prac
tically forgotten and lost, did much to consolidate and merge the
two great streams of thought. The three men just named, and their
less-known contemporaries, combined much of the new th o u g h t

;u.o

ADVANCED THOUGHT

of Transcendentalism with a high form of metaphysical healing. With

their work arose the second great, crystallization of New Thought.
The influence of Mary Baker Eddy, in the earlier days of her new
school of Christian Science, must not he underrated in considering
the history of the New Thought, movement. Even those who could
not, and would not, accept her metaphysics or philosophy still were
influenced by her mind cures, as they were called by the public.
Many schools of mind cure, faith cure, and prayer cure sprang
into existence; some independently, and some as an offshoot of the
Mind Cure of Quimby, Dresser, and Evans, on the one hand, and of
Mrs. Eddy on the other hand. In the latter 70s and the earlier 80s,
of the last century, there was a wonderful interest shown in this sub
jectthe people began to talk about it.
Then came Theosophy, with its earlier emphasis upon the Power of
Mind. This, too, had its influence, and the budding New Thought of
that time, true to the spirit which has always characterized it, took
its own wherever found, on heathen as on Christian ground, and
frankly took from Theosophy that which seemed to fit in with the
general trend of thought which was beginning to be generally known
as New Thought.
Then, in the later years of the 80s came that insufficiently appre
ciated genius, Prentice Mulford, with his famous White Cross Li
brary, with its strange mixture of Theosophy and much that since
has become quite orthodox New Thought. The influence of the writings
of this man was wonderful. He popularized the fundamental prin
ciples of New Thought, and laid the basis for future writers and
teachers. Much that now is the main stock in trade of New
Thought writers and teachers was first plainly stated by Prentice
Mulfordyet his name is almost forgotten, and credit is seldom given
him. His was the brilliancy of the real diamond, which, alas! was
allowed to become dimmed by dust, and replaced by the meretricious
glitter of paste imitations.
In the 90s the movement attained a wonderful impetus, and some
brilliant names were added to its roster during that decade. I can
not begin to run over the list, but there come into my mind two
names that stand out with particular strength at that time, though
representing diametrically opposed interpretations, namely: Emma
Curtis Hopkins, that wonderful teacher who lighted with her spirit
the lamps of knowledge of her students, many of whom have risen to
the front rank, and Helen Wilmans, that rugged, staunch, much mis
understood, and too little appreciated soul who reached thousands that
could have been reached by no one else. The rest is a matter of current

NEW THOUGH'I' THERAPEUTICS

.551

history. The principal active teachers of today, in New Thought,

have entered the movement during the past twenty-five years.
Hut W hat is New Thought? I hear you asking. I fear th at I
cannot find space in this shoi't article to even give you a summary of
what I conceive it to be, in its broadest meaning and widest content
I may be able to do so later. For the present, I must content myself
with quoting from the article on New Thought appearing in the
New International Encyclopedia (2d Edition). In this connec
tion I would suggest that you read the entire article, also those on
Mental Science, Mind Cure, etc., in the same work. If you
are not so fortunate as to possess a set of this valuable work, you
will find it in any large public library. The article in question says
among other things:
The name (New-Thought) commonly given to the mental atti
tude which affirms the creative power of spirit, and as a corollary the
origination and control of conditions and circumstances by mental
causes.
/
Rather a good definition, isnt it? .1 like the use of the term
mental attitude in this connectionI ought to, for I used it in this
connection, myself, about ten years ago, in my endeavor to explain
that the New Thought was not an organization or a creed, or a school
of healing. But the writer of the article fell into an odd error when
he afterwards states that the term (New Thought) came into popular
usage about 1906. I have reasons for knowing better than this, person
ally, for in the winter of 1901 1 assumed the position as editor of a new
magazine called New Thought, which during the years 1902-03
attained a circulation (subscription and newsstand) of 100,000 monthly
looks as if the term was popular even at that time, doesnt it?
And, at that, I claim no great influence in making it popular, for it
was already popular when I became interested in the movement in
1900, and, frankly, the term was adopted as the title for the magazine
by the publishers and myself, because it was already so popular and so
generally used by persons in this line of thought. Well, what differ
ence does that make, after all? The writer of the article in this good
encyclopedia caught the idea of the spirit of the movement, and th a ts
the main thing.
If you would realize the great variety in the interpretation of
theory and methods of healing in the ranks of the New Thought, you
need but to run your eye over the list of the names of the speakers
at the forthcoming Congress of the International New Thought Alli
ance. You will find there the names of some whose teachings and
methods come very close to being Christian Science: others of the
Divine Science phase or branch; others who come very close to the

352

ADVANCED THOUGHT

phase of straight Mental Science as taught and practiced by Helen

Wilmans; some sailing quite close to the shores of orthodox religion,
and others steering a course as far as possible away from those shores,
though not quite getting out of sight of land; some interpreting the
New Thought in the terms of Christianity, others in the terms of Ori
ental Philosophy: and so on, and on. And the methods of the healers
vary about as greatly as their metaphysics, philosophy, and religion.
But, and here comes in the wonderful thing, there is always to be
found the common agreement upon certain essentialsthis is the
binding-tie, the nexus, that holds these apparently diverse elements to
gether. Am I too bold when I venture to state my conception of this
common belief as at least fairly representing the truth of the ease? I
hope notI have no desire to set myself up as a final authority on the
subject, for I am only one of the crowd. But at any rate, here is
what seems to me to be the general binding-tie holding the phases,
schools and branches of New Thought together:
A belief in: (1) An Infinite and Eternal Principle of Being;
spiritual in its essential nature; transcending all finite conceptions of
being, yet capable of being actually known by reason of its abiding
presence in the soul of each and every human being; from which all
things proceed in orderly sequence; and in which we live, and move,
and have our being. (2) That this Principle of Being is beneficent to
mankind, and will respond to demands upon it for help, aid and assist
ance, not only as regards future existence, but also as regarding the
things of the Here and Now. (3) That this Principle of Being is the
Divine Spark within the soul of each of us, which will kindle within us
a Living Flame, if we will but remove from it the accumulation of
rubbish which the ages have placed around its altar. (4) That, in the
end, and when rightly perceived, all Life is One, and that there are
mental and spiritual filaments connecting each apparently separated
member of the "Whole. (5) That, therefore, the spirit of the New
Thought is this: The recognition, realization and manifestation of
the Godin ourselves. (6) That Thoughts are Things, and that As
a man thinketh so is he, and that All that we are is the result of
what we have thought; and that therefore we may make of ourselves
what we will, by Right Thinking accompanied by Right Action.
(7) That we are not miserable sinners, or worms of the dust, fit
only for eternal damnation; but rather we are Children of God, and
that, therefore, there is nothing too good for us to claim, demand, and
to attain.
,
And as for the common principle underlying the various healing
methods, will I be accused of lack of modesty, or as claiming authority,
when I say that here, too, as in all forms of Metaphysical Healing, I
can see present the three great elements of Healing, as stated in these

NEW THOUGHT THERAPEUTICS

353

articles of mine on the subject, viz.: (1) The Imaging Power of the
Mind; (2) Faith and Belief in the Something that Cures; and (3) The
Healing Power itself, by whatever name it may be known, by whatever
theory it may be explained, and by whatever method it may be invoked.
Do you get this idea?The Pattern in the Mind, the Faith or Belief
that the Ideal will become Beal, and the ONE POWER that underlies,
and is immanent in the healing process! Here at least is a-common
ground of agreement, upon which there is little chance for quarreling,
and an infinite opportunity for interpretation and application. But it
is necessary in order that one may stand on this ground to admit this:
that Truth may be viewed from many angles, and is capable of many
forms of application!
At least, that is how it seems to me.
AS A MAN THINKETH
The space necessitated by our Report of the New Thought Con
gress lias caused us to carry over the conclusion of James Allens inter
esting essay entitled As a Man Thinketh until our November issue.
We published the first installment in our September issue, under our
Old-New Thought department; and pui-posed giving you the second
and final installment in the present issue. But the Congress inter
vened, and our space was used in its report. However, alls well that
ends well, and you will have the pleasure of reading the final install
ment of this interesting essay next month, and at the same time will
have the opportunity of enjoying the account of the doings of the
New Thoughters in Chicago at the Congress a month sooner than you
would have otherwise.

T H E P O W E R O F C A L M N E SS

The virtuous put a check upon themselves, and

set a watch upon their passions and emotions; in this
way they gain possession of the mind, and gradually
acquire calmness; and as they acquire calmness they
acquire influence, power, greatness, abiding joy, and
fullness and completeness of life.

['he Path of Love

By Yogi Ramacharaka

In India, the people are taught that there are many paths to God.
They are taught that all roads lead to God, in the end. Their Scrip
tures are quoted to prove this, emphasis being laid upon those pas
sages in which God is represented as saying that all worship, no
matter to whom directed, rises to him invariably, and that no true
prayer or worship is lost to him.
Here is at least partially explained that seeming indifference to
the importance of denominational distinctions and difference which so
perplexes the Western visitor. He sees on the one hand the greatest
variety of religious distinctions; the greatest detail of interpretation
of theological doctrine; the greatest attention paid to little points of
ritual and worship; and yet, at the same time the almost utter absence
of heresy hunting and excommunication from the great fold of
the Hindu religion. The secret is simply this the Hindu believes that
all roads lead to God! Therefore, to him, all travelers on the many
roads are bound for the same goal.
In the same way, the Hindu is taught that he may grow in spiritual
knowledge and attainment in either of four great waysthere are
Four Paths of Knowledge of God open to him. These four paths arc
as follows: (1) Raja Yoga, or the Path of Unfoldment, of Conscious
ness, by which the seeker strives to tear down the barrier of sense
limitations, and to train his powers of consciousness to unfold, so that
finally- he may see with the eyes of the S pirit; (2) Gnani Yoga, or the
Path of Philosophy, by which the seeker strives to solve the
Riddle of the Universe by the power of his intellect, so that
finally by knowing Truth he may become One with it; (3) Karma
Yoga, or the Path of Action, in which the seeker strives to unfold and
develop his soul by Right Action, or Work Without the Hope of Gain,
striving to do well his work in the world, his duty to God and to man,
so that he will eventually become free from the bonds of selfish desire
and reach the common goalunity with the One; and (4) Bhakti
Yoga, or the Path of Love, in which the seeker strives to become ab
sorbed in the being of God by reason of his passionate love, devotion,
and attachment to him. This last path, Bhakti Yoga, or the Path of
Love, will be briefly considered in this article.
The love of God is a far more real thing to Ihe oriental soul than
to the occidental. The western devotee feels that though his God
may be near to him, rnav even dwell in himself, still it is not proper

THE PATH OF LOVE

355

to assume too close a relationship to Deity, lest he offend Deity there

by. So, accordingly, he approaches his Deity with more or less cere
mony, as a subject might approach a mighty monarch, with stately
tread and with many bows and prostrations betokening awe and
reverence.
Xot so the Hindu following the Path of Love. He, on the eont rary, tries to get as near to his God as is possible. In order to do so
he thinks not only of God in the familiar relationship to the Father
and the child, but also of what seems to him to be a still closer rela
tion, i. e., that of Mother and child. He will cry out to God as the
babe to its mother; he will beg to be fed from the divine breasts, and
held close in the divine arms. It is quite startling to the western
visitor when he hears a devout Hindu worshiper calling alond to
God, his Mother, to love him and to accept his love. And yet, why
not? There surely can be no sex in the Supreme Being (though men,
being male, have sought to attribute masculinity to Him), and at least
one great body of western worshipers uses the term Father-Mother
God.
But, this is but the beginning of surprises for the western visitor to
India. Some day he stumbles across some devout Hindu motherper
haps one who has lost her babe; and he is shocked at what to him
seems the blasphemous prayer in which God is spoken to as a little
babe, the woman calling herself the Mother of God. Poor woman!
she is not blaspheming, nor is she insane; she is simply addressing her
God in the terms which to her indicate the deepest, tenderest, and most
unselfish love of which her mind can conceive. She is sure that God
will understand her intent and feelingand who can deny this possi
bility!
Again, it is not so very uncommon to hear Hindu religious enthusi
asts addressing God in terms that a lover might use in voicing hi>
love for the object of affection; or if it be a woman, in the terms in
which she thinks of her lover. This, indeed, has always been common
to the mystics of all ages and lands. Again, we find Hindu worship
ers thinking and speaking of God as the Elder Brother, whose loving
guidance and aid is sought. This is not without parallel in ChrLtian
lands, in which Christ is sometimes spoken of as the Elder Brother
of Mankind. Xo one, however, who does not know the important
place occupied by the Elder Brother in the Hindu family can thoroughly
appreciate the meaning behind the prayer of the Hindu who thus
addresses his God.
Again, it is frequent to see some of the humbler worshipers seeking
God through the medium of some of His creations. They will address
Him through the sun, the moon, the stars, the trees, and many other

S5G

ADVANCED THOUGHT

objects of nature; seeking Him through the objects of Ilis expression.

This is regarded as rank idolatry by the western visitor, but the wor
shiper does not so regard ithe knows to whom he is praying, though
his observer does not.
While there are many time-serving Hindus (as well as the same
class in western lands) who would seek to please and cajole God by
ostentatious worship, ceremonies, and bribes to the priests in the tem
ples, the true Bhakti Yogi, cultured or uncultured, has no such idea.
He does not think that he pleases God by loving Himhe does not
seek to bribe God by his love. On the contrary, he feels that by pouring
out his love to God he, himself, gradually blends into the divine nature,
and tends to gradually become one with it.. He loves, as do all true
lovers, not with the idea of gain or praise, but with the instinctive con
viction that true love tends to bind and blend soul to soul. The western
mind may smile at this, to it, naive and childlike conceptionbut, after
all, it may be true that from the mouth of babes come forth words of
wisdom ; and that the Hindu God, like the Christian God-Man, may bid
them let the little children come unto Him, for of such is the Kingdom
of Heaven.
If you would know how the Bhakti Yoga loves his God, listen to this
parable told by the Hindu gurus to their chelas: Once upon a time (so
runs the fable) a chela came to a guru and asked for the higher teach
ings; for, he said, he did not need to be taught to love God-he had
already learned that part of the lesson. The guru smiled, and shook
his head.
The youth persisting in his claims, the guru took him to a great
river, and leading him out into it he plunged his head beneath the
water, and held hirn there until he was nearly drowned. The youth
fought and struggled, but could not raise his head to the surface to
breathe. At last the guru allowed him to lift his head above the water,
so that he could once more breathe to his hearts content.
When the youth had recovered sufficiently, the guru put this ques
tion to him: Son! what didst thou desire most when thy head was
beneath the water? Oh, reverend one! replied the youth, de
sired I above all things a breath of air; all else would I have given for
a single breath of air! Yea, son! answered the guru, thou speakest truly. And, when thou desirest God as truly, and as earnestly as
thou didst desire the breath of air, then, and then only, canst thou
truly say that thou Invest Him!
To desire God as the youth desired the breath of airthis is the
goal of the Bhakti Yogi. Is it an unworthy one for a poor heathen ?

The Meaning of Bathing

By Frederick Vollrath

Many persons who bathe with more or Jess regularity and fre
quency have no realization of the real reason and meaning of th at par
ticular feature of their toilet performance. To them it is simply
something performed because it is proper, respectable, and decent; or,
at the most, something which is necessary to get rid of the d irt
which would otherwise accumulate. It is something that all nice
persons do, and which it is not nice to leave undone. But this is as
far as their thinking on the subject usually goes. That there is a
physiological and hygienic meaning to, and reason for, the perform
ance seldom occurs to them.
While I do not seek to underrate the aesthetic value of bathing,
nor to lessen ones regard for the tub based upon this motive alone,
I wish here to point out and emphasize the more elemental and uni
versal meaning and reason of bathing. In my last m onths paper in
this magazine I called your attention to the importance of water
when used internally; in this paper I wish to perform a like duty in
calling your attention to the value of water when used externally.
Internal cleanliness and external cleanliness are twins; water per
forms very important offices when applied to the exterior of the body,
as well as when taken internally.
In my last months paper I called your attention to the importance
of normal perspiration in the direction of carrying off the waste prod
ucts and debiis of the system. I called your attention to the fact that
the work of the perspiration was second only to that of the kidneys in
that respect, though few persons realize this. But I did not go into
details in explaining just how the perspiration performs this impor
tant function. You should understand this in order to realize just
why bathing is necessary for normal health.
In the first place, there are about three million sweat-glands in
your body, each of which terminates in a pore of the skin. These
glands constantly exude a fluid which we call perspiration or
sweat. This fluid is secreted by the blood and is sent to the surface
of the skin, carrying with it the excretions, waste products, and other
debris of the system. This debris, as you learned from the papers on
breathing, is carried in the venous blood on its return journey. A
portion of the debris in the blood is burned up in the. lungs; another
portion is cast off through the kidneys; and a third portion is ex
creted through the skin by means of the perspiration.

358

ADVANCED THOUGHT

The perspiration, of course, has other purposes in the human

economy; as, for instance, that of cooling the body in warm weather
by means of evaporation; but its excretory functions arc most impor
tant, indeed. In the ease of weakened or inactive kidneys, the skin
is frequently called upon to perform a greater part of their work, in
addition to its own.
Many persons imagine that they are not perspiring unless they
become aware of the moisture on the surface of the skin; but they are
really perspiring all the time, in winter as in summer, though usually
the moisture is evaporated ns soon as it reaches the surface, and
consequently is not noticed in such cases; it is only when the weather
is very warm, or very humid, or when one is exercising more than
usual that the perspiration gathers in drops, by reason of slow evapo
ration, and thereby becomes noticeable.
The perspiration when analyzed is found to be very similar in
composition to the urine, although more diluted and of less strength.
In cases where constipation has been allowed to develop as a habit,
the perspiration often becomes quite offensive, as Nature uses it to
throw off some of the waste products that ordinarily are got rid of
otherwise. Tt, needs but a moments thought to realize that while the
fluids of the perspiration evaporate, the, more solid particles contained
in it remain on the surface of the skin.
The skin also exudes thin oily fluid, the purpose of which is to
render and keep the skin soft and flexible. This oily substance takes
up the tiny particles deposited by the evaporating perspiration, and
forms a thin deposit on the surface of the skin. But this is not all,
as we shall se e in a moment.
The outer skin, or epidermis, is composed of minute cells, which
are being constantly cast off and discarded, and which arc replaced
by new cells which are constantly forming. The discarded cells com
bine with the thin oil and refuse of the perspiration, in the surface of
the skin. We do not notice these tiny flakes of discarded epidermis
ordinarily, although thousands of them arc east off during every day
of our lives. One notices them only when they have been allowed to
accumulate on the skin by lack of bathing, in which case they roll up
into little balls or rolls when one finally gets around to the too-long
deferred bath. Where, plaster casts have been applied to the body in
eases of fractured limbs, etc., a very perceptible amount of a very fine
Powder is noticed when the cast, is removed. This powder is eomposed
of the discarded cells of the epidermis.
The condition of the surface of the skin when allowed to become
Summed up with the oily exudations of the skin, combined with the
deposit of the perspiration, and 1ho cast-off cells of the epidermis, is

MEANING OF BATHING

363

not calculated to add to the health of the skin; not to speak of the
unpleasant appearance and odor resulting therefrom. Such condition
of the skin does not make for health and physical well-being, for
several reasons. Filth is not healthy at any times; and then again,
such accumulations interfere with the normal functions of the pores.
By permitting such condition, a person invites stray germs and bac
teria to find a happy home on his body; and also at least partially
seals up his pores and prevents them from functioning normally.
Of course the clothing absorbs and brushes off much of this un
pleasant and unhygienic debris; this is why it is necessary to change
ones underclothing in the customary way. Tn the natural state,
primitive man got rid of this debris by his contact with bushes, grass,
and trees, as well as by his frequent plunges in streams, exposure to
rain, etc. But civilized man gets rid of it, only by having it rubbed off
or absorbed by his clothing, or by voluntary bathing.
All races have recognized the value of the bath, particularly as
they have advanced in civilization. The ancient Greeks and Romans
exalted the bath to a high place in their life, and went to what seems
to us like extremes in the matter. Tn some lands bathing was pre
scribed at certain times as a religious ceremony; the priests recogniz
ing the hygienic importance thereof, and impressing it upon the people
as a religious ceremony in order to have them practice it faithfully
and thoroughly. Of modern peoples, taken as a whole, the Japanese
arc perhaps the most constant and faithful bathers. The poorest and
most uncultured Japanese bathes as religiously as he prays. It is
said by travelers that in Japan one may mingle with the densest mixed
crowd, on the hottest day, without perceiving even the slightest un
pleasant odor; a fact which, alas! cannot always truthfully be
asserted of our own lands and peoples.
Here, then, you have the real meaning and reason of the baththe
physiological and hygienic reason and meaning, in addition to the aes
thetic one. But this does not mean that you should become faddists
on bathingbathing in season, and out of season, and apparently liv
ing only to bathe, and then bathe again. No matter how good a
thing may he, it should not he carried to silly extremes. One must
use common sense in the matter. The rational bather docs not make
a fetich of his bath; he takes it calmly and sanely.
In my next months paper, \ shall have something to say to yon
regarding the different kinds of baths, and Ihe virtues and faults of
each.

Forget it; look forward, n o t backward!

Contemplation
By Carolyn Woodsworth

The fifth of the Nine Stages of the Mystic Path, or The Steps of
Initiation, is that known as Contemplation. This phase constitutes
the subject of this paper.
In this stage, or step, tiie soul learns and enters into the joys of
Meditation upon the higher things of being. Here it discovered great
truths and principles of life and being. Here it turns over and over
the leaves of the Book of Truth.
In this stage of Contemplation there is manifested by the mystic
that strange power of knowing, or intuitive cognition, which is
experienced by creative artists in their moments of inspiration, and by
Ihe spiritually awakened soul in its moments of transcendental experi
ence. At such moments the highest reports of the intellect are fused
with the deepest emotions of the soul; and both are blended with that
strange mystic consciousness of beauty which must be experienced in
order to be understood. The Good, the True, and the Beautiful, are all
perceived at the same moment, not as separate things, but rather as
aspects of one reality.
As Delacroix has said of this stage: When Contemplation ap
pears, it produces a general condition of detachment from material
things, a state of liberty and peace, an elevation above the world,
and a sense of beatitude. The soul ceases to perceive itself involved
in the multiplication and division of its processes of consciousness.
It is raised above its personal self. A deeper and purer state of being
substitutes itself for the ordinary state of conscious existence. In this
state, in which consciousness of personality, and consciousness of
materiality disappear, the mystic is conscious of being in immediate
relation with his .Source of Beingof participating in Divinity. Con
templation installs a method of being and of knowing. Moreover,
these two things tend at bottom to become one. The mystic has more
and more the impression of being that which he knows, and of knowing
that which he is.
As the mystics contemplation always includes some object or aspect
of the infinite Existence, he sees this object or aspect not as does the
ordinary individual, not with the mere report of the senses and the
reasoning based upon these; but rather does he perceive them as they
are, as appearances of that which lies back of them, and from which
they proceed. He secs everything not as inanimate, or lowly living
things, but rather as Ihe veils which conceal, and yet reveal, the Good
ness, Truth, and Beauty of the Great Revealer. And, thus seeing, he

CONTEMPLATION'

361

tells the tale of what he sees in rapturous language which only the
mystic can understand, and which to others often seems like meaning
less words.
These moments of intense perception come only at rare intervals,
and usually endure but for a moment. This because of the limitations
of the finite organism through which the soul manifests itself in earth
life. Too great a contact with Realitytoo long an exposure to the
Divine Lightwould overcome and overpower the physical organism
not accustomed to it. Nay, even the experienced mystics report that
they have been unable to sustain the brilliance of this awful vision
for more than a very little while. A flash, an instant, the
space of an Ave Maria, has been the limit of the experience, they say.
St. Augustine, in relating the account of his first experience of this
kind, says: My mind withdrew its thoughts from experience, extract
ing itself from the contradictory throng of sensuous images, that it
might find out what that light was wherein it was bathed. And thus,
with the flash of one hurried glance, it attained to the vision of That
Which Is. And then I saw Thy invisible things understood by means
of the things that are made, but I could not sustain my gaze; my weak
ness was dashed back, and I was relegated to my ordinary experience,
bearing with me only a loving memory, and as it were the fragrance
of those desirable meats on the which as yet I was not able to feed.
A mystic who has written in simpler terms than usual regarding
these experiences, holds that there are two distinct, yet blended, states
of consciousness in this stage of Contemplation. She says of them:
Whatever terms may he employ to describe it, and however faint or
confused his perceptions may be, the mystics experiene in Contem
plation is the experience of the ALL. It is the Absolute which he has
attained: not, as in meditation or vision, merely some partial symbol or
aspect thereof. This attainment is brought about, this knowledge
gained, by way of participation, not by way of observation. The
passive receptivity of meditation is here developed into an active, out
going self-donation. A give and tak ea divine osmosisis set up
between the Unite and infinite life. Not only does the Absolute pour
in on the self, but that self rushes out willingly to lose itself in it. That
dreadful consciousness of a narrow and limiting personality, which
dogs our search for freedom and full life, is done away with. For the
moment, at least the independent spiritual life is achieved. The con
templative is merged in it like the bird in the air, like the fish in the
sea: loses to find and dies to live.
Plotinus, that ancient master of the mystic life, says: To see, and
to have seen, that vision is reason no longer. It is more than reason,
before reason, and after reason, as also is the vision which is seen.

advanced thought

And | w
e should not here speak of sight: for that which is seen
if we must needs speak of seer and seen as two and not oneis not
discerned by the seer, nor perceived by him as a second thing. There
fore the vision is hard to tell of: for how can a mar:
ibe as other
than himself that which, when he has discerned it, seemed not another,
but one with himself indeed. "
The mystic who lias experienced this immediate cognition and per
ception of Contemplation finds it most difficult to convey even a faint
idea of what he has seen to those who have not had previous experi
ences. In fact such imparting of the experience is practically impos
sibleonly those who have had at least a taste of this transcendental
splendor can even begin to grasp the shadow of what has been seen.
Those who have seen are quite convinced: those who have not seen
can never be told, as a writer well says.
There can be no certainty greater than that of the mystic: yet there
can be no greater failure than his to report that which he has seen and
experienced. It is only by symbols that the mystic may hope to ex
press his experience; words fail him; the terms coined to indicate finite
and material things are as but base counterfeits in this new world of
realities which he has discovered. But even the symbol has its value,
for it often finds one in whom the skin of materiality but thinly covers
the body ox spirit; when such a one is met, then the symbolic language
pierces through the thin skin, and stings into conscious recognition
that underlying spiritual awareness and causes the slumbering soul
to awaken to the fact that truth has been reported to it.
But the mystic who undergoes this experience pays the price in
the feeling of isolation and aloneness which comes from the sense
of detachment from the world of time and space. As Tauler says:
A man who really and truly enters, feels as though he had been here
throughout eternity, and as though he were one therewith.
Maeterlinck beautifully pictures the experiences in these words:
Here we stand suddenly at the confines of human thought, and far
beyond the Polar Circle of the mind. It is intensely cold here; it is
intensely dark; and yet you will find nothing but flames and light.
But to those who come without haring trained their souls to these
new perceptions, this light and these flames are as dark and as cold as
if they were painted. * * * The midnight sun reigns over that
rolling sea where the psychology of man mingles with the psychology
of God.

W ith in y o u is th e L ig h t of th e World.

The Constitution of \ latter

B

V\

\ \V i'.K er A (>..njon

In my last l. mthb . ;e. . ikied '' How We Kn w Things." 1

explained that under the category of phenomena were included all
the objects, events, and activities of the physical world, and also all of
our mental or psy hi 1 ->
o t : s in
all that we per
ceive consciously.
The three groat classes
categories o: phenomena are as follows:
1 Matter; \2' Force; and o' Mind; that is to say. that all perceived
phenomena belong to one or the other of the three great dassses above
named. The three terms, aforesaid, are here used not to indicate
things-in-themselves, but merely as class-terms in
r.g the to
tality of objects, events, and activities belonging to each class of
phenomena.
Let us, then, first consider the category of Matter, or rather of
material phenomena, since Matter :s merely an abstract concept de
noting the totality of material ph nomena.
Matter
e., the totalit;
that which occupies space, and affects the senses. Anything that occu
pies space must be matter: anything that affects the senses must be
matter. This is a very broad, general definition, but it is scientific and
logical.
Matter may be classified into four genera s o < .h. : us. via.:
(1) Solids. (2^ Liquids. (3) Gases, and 4' Fltra-gaseous or Radiant
Matter. These several states are not distinct, but are merely degrees
of one general state or condition, the difference depending upon the
arrangement and mutual relatit n of the eo- positive particles of which
all material objects are composed.
All of these states or conditions may be assumed in turn by the
same mass of matter, under varying arrangements of the compositive
particles thereof. For instance, that which we know as Water
manifests as follows: (a) as solid ice: (b'' as liquid water; (e^ as
gaseous steam; and (d N as ultra-gaseous matter under certain condi
tions. Likewise, that which we know as solid Iron may be reduced
to the liquid state, if sufficient heat be applied; and also into a gaseous
state under still higher heat; and, at least theoretically, into the ultragaseous state. Again, that which we know as gaseous A ir may be
reduced to liquid form, and at least theoretically to solid form; and,
on the other hand, under certain conditions it may be conceived as in
the ultra-gaseous state.

364

ADVANCED THOUGHT

All material objects may be made to assume any of the four states
or conditions above stated, under certain influences or conditioning
forces. The principal conditioning forces so operating are heat and
pressure, respectively. "When the forces that bind together the mole
cules of matter operate with sufficient strength, then the molecules press
closely together and the mass of matter becomes solid. When these
forces lack strength, and the opposing forces overcome them, then the
molecules draw a little further apart, and the mass becomes liquid; a
furthering loosening of the molecules results in the mass becoming
gaseous. When the particles of matter are broken up by disrupting
forces, then the mass of matter becomes ultra-gaseous, or radiant
matter, composed of electrically charged corpuscles, or electrons.
The popular idea that Matter is essentially solid is almost childlike
in its simplicity. Matter is no more solid than it is gaseous. For that
matter, science informs us that the ultra-gaseous form of M atter is
as far less solid than atmospheric air, as the latter is less solid than a
block of chilled steelyet it is none the less Matter.
Moreover, science informs us that the block of chilled steel is not
solid at allwhen we discover its real nature. It is really nothing
but a mass or collection of infinitesimal particles, which are held
together by force, yet which are separated from each other by spaces
greater than their own dimensions; each particle whirling around the
others at a terrific rate of speed, like a swarm of angry bees. Under a
magnifying glass of sufficient power the block of chilled steel would
appear as about an unsolid a thing as could be imaginedit would
not be a thing at all (strictly speaking), but merely a crowd or collec
tion of infinitely small non-solid particles, more tenuous than the finest
gas.
Every material object, from steel to gas, is composed of minute
particles called molecules. The molecule is the smallest possible por
tion of any particular kind of matter which still remains that particular
kind of matter. Take Water for example: the molecules of water are
the smallest possible particles of water; if they are analyzed or divided
further they cease to be water, as we shall see presently.
A molecule is so small that it has been estimated that if a drop of
water the size of a pea were to be magnified to the size of the earth,
its magnified molecules would then be no larger than a peathe size
of the original drop! No molecule is large enough to be seen under
the largest microscope. The point of the tiniest cambric needle con
tains millions of molecules. And the space between the molecules is
greater than the molecules themselves. When you smell the perfume of
a rose, you are really sensing' the detached molecules of rose-stuff
thrown off in gaseous form.

THE CONSTITUTION OF MATTER

365

But, small as are the molecules, it is known by science that each

molecule is composed of two or more still smaller particles, called
atoms. But these -atoms are not of the same kind of matter as is the
molecule, but are something more elemental. For instance, each drop
of water is composed of millions of water-molecules, each of which is
as truly w ater as is the drop itself, or as the ocean itself. But
each molecule of water is made up of three atoms, which are not water,
i. e., two atoms of hydrogen, and one atom of oxygenthe chemical
elements of which all water is composed, and always in the same pro
portion and arrangement of atoms.
In the same way, a molecule of air is composed of five different
chemical elements, of which nitrogen and oxygen arc the principal ones,
the proportion being about three parts of nitrogen to one of oxygen.
Some molecules have many more atoms than have those of water or
of air; as, for instance, the molecules of sugar, which have forty-five
atoms. Living substances are mainly composed of carbon, oxygen,
hydrogen and nitrogen, in various different combinations and arrange
ments of atoms.
These atoms, or chemical units of which the molecules of matter
are composed, are very minute. An estimate of the size of the average
atom places its size at about one five-hundred-millionth (one500,000,000th) of an inch in diameter, but some are even far smaller
than even this.
There are about eighty different kinds of atoms, each representing
a different chemical element of which matter is composed. At one
time (until very recently, in fact) these elements were considered to be
the ultimate elements and condition of matterthey were spoken of
as the Eternal Atoms, and believed to be beginningless and indestruct
ible. But recent discoveries of science have entirely changed this view.
At present, it is known by science that these elemental atoms are not
ultimate, but that they are composed of particles of a still more ele
mental and nearer-to-ultimate substance.
Science now teaches that each material atom, of whatever its char
acter, is composed of a great number of electrically charged portions
of ultra-gaseous matter, called corpuscles or electrons. These electrons
are in a state'of terrifically rapid motion and vibration, whirling and
circling around each other, and around a common center in the atom ;
the space between the electrons being much greater than the dimen
sion of the electrons themselves.
The number of corpuscles or electrons in each atom vary accord
ingly, depending to the character of the atom ; in fact, it is now held
that the character of the atom is determined by the number of the cor
puscles or electrons composing it. The simplest atom, that of hydro
gen (once dreamed of by imaginative scientists as the elemental ele-

;i6 G

ADVANCED. THOUGHT

ment ) is composed of but 1,000 electrons or corpuscles; the atom of

oxygen, of about 10,000; the atom of gold, of about 100,000; and the
atom of radium, of about J50,000 corpuscles or electrons. These figures
are merely approximate, of course.
An eminent authority has asked us to imagine a great globe meas
uring 100 feet in diameterthis to represent the atom magnified to a
great size. Then he asks us to imagine 1,000 very minute particles,
each the size of the point of the finest cambric needle, and each con
taining, as in a capside, a minute charge of electricity, each minute
particle whirling around the others in a regular orbit, and with regu
lar motion, in that great 100-foot globethese particles represent the
electrons in the atom. This magnified image will give you the correct
idea of the almost incredible minuteness of the corpuscles or electrons
of which the atom is composed; and also of the comparatively immense
space they have to move about in all in the dimensions of the atom.
So you see that each bit of matter is composed of smaller particles,
and these of smaller particles, and these of others. Like the old jingle,
it is seen to be a case of
Great fleas have little fleas, to worry and to bite em;
These fleas have lesser fleas; and so ad infinitum!
It may be of interest to state that even now there are perceived
signs of science discovering still smaller particles, these composing the
corpuscles or electronsbut this is not as yet generally announced or
acceptedit is merely whispered at present. Other scientists content
themselves with saying that Matter, in its ultimate condition or state,
is something like electricity. Others says that it is a mode of
motion. Others that it is a manifestation of Energy. Others that
it proceeds from Something Immaterial. Others that it is a conse
quence and result of the activities of the universal Ether, that great
Mystery of science which we shall consider in a subsequent article.
Others, perhaps the wisest of all, say through the mouth of one of
their number: Matter has melted into Mystery!
But whatever may now be thought of Matter or what may be
discovered regarding it later on, it is undeniable that Matter as the
Ultimate Reality, as the Tliing-in-Itself, has passed from the philo
sophical and scientific thought of the race. Consequently, the old crude
doctrine of Materialism falls with it. The old-time materialists are
now Energists, for the most part, worshiping their old god under
another name, in order to keep up with modern science.
This, then, is what modern science reports regarding the constitu
tion of Matter.

Defensive Magnetism
By Theron Q. Dumont

The general subject of Magnetic Personality would be lacking in

completeness did it omit any reference to the use of personal magne
tism in the direction of defense from attack. In fact, even those who
are not attracted by the other phase of the subject should acquaint
themselves with this particular phase, for in these days of general
knowledge regarding the subject there are many persons who are in
clined to make an improper use of magnetic power.
It is not necessary that one should become a prize fighter, merely
because he learns the art of boxing as a means of defense. Nor does it
follow that one must become a duelist, or professional bully, merely
because he acquires the art and science of fencing as a defensive meas
ure. And so it is in this matter of personal magnetism; one will do
well to learn at least its defensive phases, even though he may have no
intention or desire to apply offensive measures toward others along the
lines of magnetic power.
The best general method of magnetic defense of course is the culti
vation of the Positive Aura, regarding which I have instructed you in
a previous article in this magazine. The person with the strong, posi
tive mental attitude, and correspondingly strong personal atmosphere,
generally needs no other armor of magnetic defense. But, neverthe
less, from time to time he may come in contact with other persons who
may try to influence or overpower him magnetically; and it is always
well to be prepared for such occasions, even though they may present
themselves but seldom. The doctrine of preparedness is as appli
cable here as elsewhere.
Now, to get down to the main point. I may as well confess to you
right at the start that the secret of magnetic protection is really quite
simple, indeed. When I read some of the instructions given in some
high-priced lessons, in which the person is taught to acquire and mani
fest a most complicated system of magnetic protection, I can not help
smiling. For the truth is that magnetic protection is the most simple
and elementary of any of the phases of personal magnetism. I shall
show why this is.
Nature places within the mind and body of every living creature
certain simple means of self-protection. To one she gives speed for
flight; to another she gives protective coloring; to another she gives
spines or quills which present a bristling front to the enemy; to an
other she gives an odorous fluid which causes the enemy to dread an
encounter; and so on, each creature having its own means of defense

368

ADVANCED THOUGHT

and protection. And, (his general principle extends even to the

psychic plane of manifestation, as well as to the material plane. Man
has his means of psychic protection, quite simple and quite effective.
Here is the secret of magnetic protection in a nutshell: In defend
ing yourself against magnetic influence in any or all of its forms, you
need but to project toward the other person a strong' DENIAL of his
power to influence, affect, or master you. Or, if you wish to carry the
principle still further, you should cultivate a habitual mental attitude
of the denial of the power of any one to affect or influence you against
your will.
As strange as it may appear to those who have not studied the sub
ject, it is true that even a person of comparatively weak will may de
feat the purposes of a person of strong will, providing the weak-willed
one will persistently, determinedly and unshakingly maintain the
mental attitude of denial of the power of the other person over him.
Of course in a direct struggle of wills, both persons assuming the
offensive, the strong will will prevail. But, thanks to the powers that
be, the defensive power of the individual is enormously greater than
his offensive power. Just as in history we find accounts of a small body
of men holding a pass against a large opposing army, so in every-day
life we find a comparatively weak individual resisting a strong attack,
simply by refusing to admit the power of the other person over him.
Most persons give others power over them by admitting such possi
bility. Fear, or a belief in the power of the other, produces a negative
condition on the part of a person, and renders him an easy victim to
the designs of the other. But, on the contrary, an earnest, positive
denial of the power of the other person to harm, influence, or affect
him, will render any person immune from such attacks. I may be
accused of needless repetition of this principle in this article; but I
have purposely repeated it, and stated it from different points of view,
for it is most important, and I wish to hammer the nail of truth well
home into the mental structure of the person.
Now, right here, you should realize just how this works. It may
seem strange to you that such a mild method should overcome the
strong magnetic power of other persons. But you will see the point
when I tell you that you do not destroy the magnetism of the other per
son by applying this principle. You merely neutralize its effect upon
yourself. Just as a strong charge of electricity has no effect upon a
subtance for which it has no affinity, so has the strong current of mag
netism no effect upon yourself if you are insulated by means of the
mental attitude of denial. If you refuse to consent to the exercise
of the power upon you, it cannot affect you. Unfortunately, most
persons consent to the power, by their fear of it, and belief in its

Heart-to-Heart Talks
By the Editor
In this department the editor gathers his readers around him in a family
circle and has a little talk with them, informally and friendly-like, in the
good old-fashioned way.

JOHN D. AND DYNAMIC FAITH

In an article on Practical New Thought in the March number
of this magazine, in speaking of the Dynamic Power of Faith, I hap
pened to mention John D. Rockefeller as an illustration of the principle
in question. I did so innocently, with no idea or intention of eulogizing
the business policies of the gentleman in question, nor passing upon his
merits as a consistent Christianin fact nothing was further from my
intention or thought in the matter.
But, alas! some of my good New Thought readers have thought
otherwise. I have received some fiery letters from some of my social
istic friends, on the one hand; and from some very pious souls, on the
other hand. The first objected to the gentlemans business methods
and attainment of wealth; the second, to his failure to observe the
teachings regarding the laying up treasures on earth, and love thy
neighbor as thyself.
Now, I dont think this is fair criticism, friendsdo you, your
selves? One should always read a sentence, or a paragraph, in rela
tion to its contextand get the meaning from the whole thing, not
from a detached portion thereof. I dont mind criticismI rather
enjoy it, and always invite itbut I like a little fair play once in a
while. Either I have been very stupid in my statement in the afore
said article, or else my critics have not exercised clear discernment
perhaps both is the case.
The following letter from a very excellent lady shows how easy it
is for a writer to be misunderstood regarding what he has said. Here
it is:
I received a terrible jolt when I read in your March number your
article on Practical New Thought your advice to people to follow
John D. Rockefellers example. For forty years I lived in Cleveland,
the center of his activities, and his business career is no secret to me.
Ida Tarbell did not exaggerate in her magazine articles. You can not
know of the many men whose businesses were ruined in the building
up of the Standard Oil Company. How a man can profess to be a
follower of Jesus, and so treat his fellow men, is beyond my compre
hension. And for a teacher of the New Thought to credit such success

ADVANCED THOUGHT

to faith in God must send out a harmful influence quite contrary to

your other writing's, or at least it seems so to me.
It seems strange to me that my reference to Mr. Rockefeller and his
faitli, in that article, could have been construed as setting the seal of
approval upon either Ilie brand of the Christianity of that gentleman,
or upon his business methods. In fact, neither of these things were in
question.
In the article I merely cited Mr. Rockefeller as a striking instance
of the dynamic power of Faith. I did not mean to imply that the Lord
had rewarded him for his goodness, or his faithmost certainly not.
1 meant simply and solely, and most positively, that the mental attitude
of FAITH in anything which is deemed powerful is dynamic; that it
serves to awaken potential forces which work in the direction of the
attainment of the aims and desires of the person manifesting the faith.
I stick by this statement; I have seen it work out too often for me
to back down on it. I think that Napoleons faith in his star of
destiny acted in this way . And I think that Mr. Rockefellers strong
faith in the idea that his God was on his side, and was backing him up,
proved a dynamic factor in his success. He didnt merely believe in a
God who remained passive, and only helped one to heaven; he believed
in a God who answered prayer, and gTanted the things prayed for; and
he acted upon this belief, and thereby set in force certain laws and
principles according to the Law of Attraction.
I do not think that many other men, though possessing and mani
festing the same faith as Mr. Rockefeller, would have accomplished just
Ihe same results. He possessed certain qualities of his ownbusiness
qualities, thoroughness, peculiarities of temperament, and one pointedness of mind, which enabled him to guide the forces which soon began
to sweep him forward. I think the same thing is true of John Wanamaker, another successful man mentioned by me. And I think the
same thing is true of many other men who have believed in, and
have had faith in, other mysterious things which they thought had the
power to advance their interests. Thave talked to many such men, and
know whereof I speak.
Finally, I have no hesitation in stating that it is my positive con
viction that Mr. Rockefeller, though probably he would have attained
a great measure of success under almost any circumstances, being what
he was mentally, temperamentally, and emotionally, still would not
have manifested the full power of his success had he not had this
strong faith in God and Myselffor one thing he otherwise would
have been afraid to take the chances he did. I tell you, friends, this
kind of faith has a dynamic force, and must be reckoned with when
met.

IIKA RT-TO-HRA RT TALKS

375

Now, that is the last I shall say on this subject. I want you to
know that I dont know and dont care just how consistent or incon
sistent a Christian John D. Rockefeller is or is not; nor whether he is
going to get his expected heavenly reward for his piety or else has a
big jolt awaiting him on Resurrection Mom. I m not his priest, nor
any one elses, for that matter. Let John D. settle the matter with his
own preacher. I dont care a snap of my finger about John D. Rocke
fellers religious consistency, or his standing on the heavenly books.
All that I have to do with him is to point the fact that he had FAITH
abundant faithand that he got there! If this be New Thought heresy,
so be i t ! Faith is not merely an item of religious worshipit is also
a dynamic mental force! The statement that 1Faith can move moun
tains is far more than an ecclesiastical platitudeit is a fact of the
Power of Creative Thought, and one that the world is just beginning
to find out.
HEART AND HEAD: A PERSONAL CONFESSION
Here is something that I wrote for the Questions and Answers
department, but which I now think is best suited for the Heart-toHeart Talk pagesfor that is just what it is, a heart-to-heart talk,
of one friend to another. One may say in this m y what would be in
very bad taste if spoken otherwise. And so, I have ventured to inflict
this bit of personal confession upon you.
I print the letter of the correspondent, and my answer thereto, as
originally written for the other department of the magazine. It ex
plains itself. I trust that it will not bore you, or make you yawn. It
is a little slice of my life that I am exhibiting to you. I pray you to
bear gently with it, for it is a bit of myself.
J. C. G. writes: I rather like your answers to correspondents, on
the whole; and think that in many cases they contain sound, practical
common-sense advice, which undoubtedly arises from a wide and varied
experience on your part. But, for goodness sake, man, why dont you
put a little more feeling into them, and not merely manifest as a cold
thinking-machine? Why dont you use your heart a little more, even
though you use your head a little less in so doing? Is there no senti
ment left in you; or has it been choked out by the excessive use of your
intellect? For one (and I am your friend in spirit, remember), I would
prefer a few more heart-throbs, and a little less burning up of gTay
brain-matter.
Well, now, what do you think of that? Slaps me for want of h e a rt;
and tries to salve the sore spot by flattering my pride of intellect ! First
a scratch by the sharp claws; and then a nice, stroking by the soft,
velvety paAv! Oh, yes, a woman, of course; a man wouldnt know how
to do it so cleverly.

;i7i>

ADYANCII' THOLCHT

Well, Sister .1 C. G., your statement may bo correct so far as the

outward appearances are concerned: hut you arc wrong in your con
ception of causes. I am not devoid of sentiment and feeling; nor
ignorant of heart-throbs. On the contrary, the powers that be endowed
me perhaps too liberally with the capacity for feelingt he gift of sym
pathy, and the power of emotional reaction. As a consequence I have
suffered much in my journey through life; suffered so much that 1 have
been forced to adopt a somewhat stoical philosophy in order to obtain
even a reasonable degree of peace. It has been said that the world is
a comedy to those who see: a tragedy to those who feel. And I have
felt!
I am no stranger to that experience of the world pain. So well
acquainted with it am I, that without the sustaining comfort of a
philosophy which pierces the veil of appearances, and which sees the
Reality behind it, I should have fallen, perishing and dying, on the
desert of Life, crying aloud for the shadow of some sheltering rock to
protect me from the pitiless glare of the sun of Things-As-They-Seem.
So true is this fact of my being, that when I first began to receive
letters from the world of people in trouble, asking for advice and
messages of comfort, I felt that I could not bear the torture. Some
of the tales that were poured into my sympathetic ears were so appal
ling that I was almost maddened. The cries of distress from strong
men, and the appeals of distressed women who were paying the
price of their own mistakes, and often of the brutality and bestiality
of men as well; these often bore upon my soul with such force that I
c-ried aloud for the mountains to fall upon me and bury me, or the sea
to receive me and cover meanything, just so that I could get away
from the ceaseless torture of the pain of others. Oh, yes, friend J. C. G.,
I had the heart-throbs, all right! I only hope that no such experi
ence as this may ever come into your life; thats all.
More than this, as I handled the hundreds of letters that reached me
in those days of my early work (I seemed to actually draw them to me
by the Law of Attraction, by reason of that super-abundant sympathy),
I developed a strange sense of perceiving the personality of the writers
thereofjust as if I were in their actual presence. Xo, I do not mean
PsyehometryI have conducted experiments along those lines with
those in whom this power was developed and I know the laws and
principles thereof. It was rather more of a soul quality than a
psychic sensethough it would he most difficult for me to explain just
what I mean when I make this distinction, which, however, is a very
real one for me. And, accordingly, I could feel all the more acutely
the pain and troubles of rny numerous correspondents by reason of this
developed faculty.

HEART-TO-HEART TALKS

377

Sympathyand sentim entit makes me smile, friend J . C. G., when

you accuse me of not being acquainted w ith them. Why, I fairly
radiated sym pathy; and was bathed in sentiment. I set up currents
of attraction which drew to me, in person and by letters, apparently
every one in the world who was in need of sympathy. As for senti
ment, it seemed th at I was to be smothered in it, so much of it was
evolved in response to the attractive forces set into operation; if you
can imagine any one being drowned in a tank full of thin honey, you
may form a picture of my plight. B ut the Lord saved me alive from
both Scylla and Charybdis; and I am here to tell the tale.
It finally dawned upon me that there was such a thing as too much
sym pathy; that too much pity bestowed upon people tended to weaken
them and render them leaners. In some eases it actually developed
in them a love of being miserable, and thus being pitied. I found that
the best, and perhaps the only way to really help others is to help them
to help themselves. I found th a t the more I allowed them to lean on
me, the less self-reliance was developed in them. I found that it did not
do them a bit of good for me to take on their pain and troubles
(and this is w hat sym pathy really means; i. e., to suffer w ith ) ;
besides it unfitted me for giving real help. Moreover, I found that
much of my supposed sympathy was really an affirmation of the reality
and permanency of their pain and troubles, instead of a denial of the
reality and permanent nature thcrof.
I began to realize that this
sym pathy was really not good New Thought at all. I began to see
the science in the so-ealled coldness of the Christian Scientist
teachers; and their statement of it is nothing at all, in reality.
One day while visiting a zoological garden, I received my final
lesson. I saw a mother lion teaching her cubs to get along w ithout
her; she made them do things for themselves, under her watchful eye,
and would not permit them to get too close to her. Ah! said I, here is
true sympathy and love! wisdom toward those whom you love, and
those for whom you feel a sympathy, consists in teaching them to get
along without you. And, from th a t moment, I have tried to follow
that plan.
As a consequence, I have done something in the way of building up
individuality, manhood and womanhood, in those for whom I have felt
a sympathy. I have discouraged leaners, and sitters at the feet.
1 have tried to make people stand upon their own feet, instead of lean
ing upon me to their own hurt. And, T have practically escaped the old
taking on of the pain and troubles of others; though, God knows,
I have not lost the gift (!) of understanding these things in others
and even this requires the sternest philosophy to bear with peace. Per
haps this statement may help you to understand my apparent lack
of sympathy, and stoical attitude toward life, friend J. C. G.

STS

ADVANCED THOUGHT

And as for sentiment, friend, 1 pierced this illusion :iIso. I saw

that much of the sentiment inspired in me by others was but senti
mentality, emotional excess, and foolish, mawkish, maudlin, hysterical
imaginings, and other like undesirable things. I still have sentiment in
my beingI would not like to think otherwise; but I freely admit that
1 have acquired such a horror of "emotional jags, that 1 may lean too
far backward in my desire to stand straight in this respect. I see many
very good things and ideas being spoiled by the introduction of senti
mentality; 1 sec many very foolish actions performed under its influ
ence; I see much hypocrisy encouraged in this way; T see much false
reason inspired by sentimentality; and so, when I think of the tiling I
find myself gently murmuring, From sentimentality, emotionality,
and all other such pestilences, good Lord, deliver us!
And so, friend J. C. G., if there seems to be too much scientific de
tachment in my attitude toward my correspondents, let this be my ex
cuse : I had an overdose of Sympathy and Sentiment in the early days
of my work, and this is the reaction! And, besides, I feel that I can do
my best work in this way.
There is far too much personal experience in this talk to suit my
taste, but I shall let it go, as it is written, without any censoring on the
grounds of good taste and reason. An honest confession is good for
the souland I feel better for getting this one out of my system. I
hope that I have answered your criticism, or question, or whatever you
intended it for. And I hope that I have pointed out a lesson for some
of the other readers. At any rate, the Spirit moved me to write what I
haveand I suppose that there must lie some reason for it, although I
cant exactly see what, it is.
SHELTON RAISES THE DEAD!
Here is a letter that T have just received from our good friend,
T. ,T. Shelton, preacher, teacher, sun-gazer, and editor of Scientific
Christian (1657 Clarkson street, Denver, Colo.):
Dear William: The other fellow and I have just finished reading
your answer in September Advanced Thought, and we enjoyed
every word of it, especially the tail end of it. You will find out where
the cantankerous cuss was spoken, when you read the first page of
October CHRISTIAN, for I am going to expose you in the right way.
It was a private letter to my wife, which you wrote to her, and which
she received just after .we had returned from our honeymoon; and from
that day to this she has called me a cantankerous old cuss, and has
quoted you as authority.
Now to business. At last we have made arrangements so that she
can be the office editor and hold things down here at home while I go

HEART-TO-HEART TALKS

:(7!>

out into the field and preach the gospel, heal the sick, cast out devils
and raise some of the dead ones. I start for Chicago September 3d and
shall establish my headquarters at the Congress Hotel for a month or
longer, if the leadings point that way. If you know of anybody who
wants to be saved, refer them to me.
My soul is saved, and I am starting out to help others to get saved;
and while I will not call them up the sawdust trail, like Billy Sunday,
I will send them along on their own sweet way, just like William
Walker Atkinson and the other good fellows do. In other words, I
am in the lecture field, not fishing for suckers or sharks, but ready to
preach the truth. I can stay away just as long as I feel like staying;
and I think it will be quite a relief to the other fellow to run affairs on
Her own hook, and get rid of the physical presence of the cantankerous
old cuss.
I have been dictating this letter, but the Lord knows what is in it,
for She is in the habit of taking down what I say in the way She thinks
I ought to say it.
I AM,
T. J Shelton.
Now what do you think of that for harboring up grievances? It
was sixteen years ago that Shelton took that honeymoon trip, and lie
claims to remember what I said in a letter at that time! Nonsense!
all of us old-timers remember that. 'I'. J. hadnt a single thought at that
time for anything in the world except that beautiful bride of his
Lady Blanche he called her. Why, bis journal dripped honey at the
end of every paragraph; and you could fairly hear him warbling like
a meadow-larlc in Springtimehe was the happiest, silliest., most en
thusiastic bridegroom in all the world; and we liked to have him so,
for all the world loves a lover, and be was some lover, believe me!
No, sir! Shelton doesnt remember anything that any one said to
him, or about him, at that timethere was only one world for him, and
only two persons in it, SHE and lie !!! When he thinks that he remem
bers what I said, he really is only remembering what his good wife
has reminded him of, of sundry occasions when he needed a calling
down. You can always trust a good wife to remember things like
that, of which she can remind hubby for the good of his soul, from
time to time.
But, just the same, it looks as if 1 had something coming to me in
that October number of Christian, all right. I wonder just what I
did say in that lettersixteen years is a long time, you know! Talk
about embalming- T. ,T. has embalmed something of mine, and
kept it for sixteen years. He talks about raising the deadwell,
lies done it this time; why couldnt he let that dead letter rest in
peace, instead of making it play the Lazarus role? Letters are danger-

380

ADVANCED THOUGHT

ous things, anyway. Did you over hear that old saying: Do right,
and fear no man; don't write, and fear no woman!
I am sure that we are all interested in this notice of the lecture trip
of Brother Shelton, the man who put the 1 into I AM. I, for one,
shall take advantage of the opportunity to hear him when he holds
forth in Chicago; and I think that, many of you will do likewise when
he reaches your respective cities. I imagine that he will start some
thing when he gets to work preaching the gospel, healing the sick,
casting out. devils, and raising some of the dead ones (do you know
my typewriter tried the hardest to make the latter part of that sen
tence read: casting out the dead ones, and raising the devilwise
typewriter, I m thinking).
Well, heres to T. J. Shelton; may he live long and prosper, and
save all our souls alive, all alive, 0!
OUR REPORT OF THE NEW THOUGHT CONGRESS
I feel that this magazine, without, sacrifice of proper modesty, may
congratulate itself and its readers upon its enterprise in getting before
its readers a full account of the Second Congress of the International
New Thought Alliance in less than a week after the closing day of the
Congress. The Congress closed Sunday, September 24thand here is
the full account of it in your hands only a few days later (look at your
calendar, and see for yourself), notwithstanding the necessary time
spent by the magazine in the mails.
If you have ever been around a magazine office, or a printing shop,
you may form an idea of the difficulties attendant upon such an under
taking; otherwise, you will not appreciate it. But whether you do, or
do not, realize just what feat we have performed, you will of course
appreciate the fact that you have here the full account of the pro
ceedings of the Congress reaching your hands only a few days after
the close of the Congress.
Moreover, as you may see from reading the report itself, it was
written on the spot by myself, the editor of this magazine, and is not
simply a reproduction of the official program printed in advance of
the meeting. It is the real news of the Congress, gathered on the
ground, and including even the last echoes of the final great gathering
on Sunday evening, September 24th.
If you have friends interested in the Congress, you will do them a
favor, and us a favor, by calling their attention to the fact that they
can secure the full report of the meetings right now, by sending for a
copy of this magazine.

 Questions and Answers"

Conducted by the Editor
In this department the editor publishes and answers communications from
the readers of this magazine. Its pages are open to all honest inquirers who
ask questions on subjects in which they are interested for the purpose of get
ting information, or being set straight on any points which have perplexed
them. No attention, however, will be paid to communications obviously in
tended to exploit pet fads of the writers, or to abuse or revile the honest opin
ions of others. It is understood, of course, that the subjects of the questions
shall come within the general field and scope of this magazine, as indicated
by our title page. The subjects of Economics, Sociology, Politics, etc., are out
of our field, please remember. Make your inquiries as clear, concise and prac
tical as possible, and the editor will do his best to give them the consideration
that they merit. The names of inquirers will not be printed, nor need they be
given in full if inquirers prefer itinitials serve every purpose in the case.
IN RE: THE SILEN CE"
E. W. S. writes: Like St. Paul, 1 have been in a strait betwixt two. One
New Thought teacher, in giving directions for going into The Silence, advises
that there be no affirmations or holding of positive thought. He advocates a
perfect passivitya thoughtless yielding to the divine inflow. Another teacher
writes that there should be affirming of positivity. Please let me have your
opinion.
I think th a t here, as in many other cases, the apparent difference is merely
one of expression, and of meanings of the term s used. In many cases, if one
will but take the time and trouble to analyze the case, there will be found to be
an underlying agreement and harmony, although on the surface there seems to
be an irreconcilable difference. If we could only get differing persons to define
and explain their term s and concepts, there would be but little left about which
to argue, in most cases.
Then, again, there are always the two sides of the shield to be remem
bered. A different viewpoint gives a different perception, each being equally
true, and yet each being but a portion of the whole truth. Do you remember
the story of the blind men and the elephant th a t we printed in this magazine
a little while back? If not, tu rn over the leaves of your back numbers (I hope
th a t you keep them, for they cannot be replaced if lostmany of them are
now out of print) until you find the story; then read it carefully, for it conveys
a lesson th a t many of us need.
So fa r as is concerned the m atter of affirmation or non-affirmation as a
necessary precedent of The Silence, I would say that, in my opinion, the whole
point is one of much ado about nothing. I cannot see any advantage for
either side, nor any disadvantage, either. This, of course, presupposes th a t
The Silence is not a state or condition of abnormalitynot an induced psychic
state or condition. I wish to lay special emphasis on this last point, for I am
strongly opposed to anything th a t approaches self-hypnotization, or abnormal
psychic states masquerading under the name of The Silence.
The Silence, to me, means simply the mental attitude in which the individual
withdraws his attention and interest tem porarily from the sights, sounds, and

:'.k^

ADVANCED THOUGHT

th o u g h ts of th e m a te ria l w orld, and allow s the u n in terru p ted m anifestation of

th e co n sc io u sn e ss o f th e O ne Doing, One Life, One S p irit, which is alw ays
p r e s e n t a t th e v e ry c e n te r of his being. It is not a case of yielding to any out
sid e influence. In s te a d , it is th e sh u ttin g o u t of outside th in g s so th a t the
fu n d a m e n ta l In n e r C onsdousne. . m ay m anifest itself frely.
T h e te rm d iv in e inflow ," if in te rp re te d literally , is the w rong one in this
c a se . T h e re is no inflow from som ething ex ternal to yourselfra th e r is
th e r e a w ellin g u p , a s u rg in g up, of som ething th a t is already indwelling a t the
v e ry c e n te r o f y o u r being. In T he Silence, th ere is no opening up of oneself to
o u ts id e influence o r influx; th e re is only the opening of the channels fo r the
d iv in e u p ris in g w ith in yo u rself. T he Kingdom of H eaven h as been stated to
a b id e w ith in y o u rse lf, upon th e a u th o rity of a g re a t teacher; you have b u t to
open th e d o o rs of y o u r soul and peep into th a t g re a t plane of being. You will
n e v e r find th e K ingdom of H eaven outside of yourselfth ere is only one door
to i t f o r you, and th a t is th ro u g h your own soul. However, th is teach er is
p ro b a b ly o n ly u sin g th e term "divine inflow figuratively, and not literally.
I f it h elp s you to affirm positively in en terin g The Silence, by all m eans
follow th a t p la n fo r the m ental a ttitu d e of The Silence certainly is one of the
v e ry g r e a te s t p o sitiv ity ; one th e re dw ells a t the extrem e positive pole of
B ein g . On th e o th e r hand, if it helps you m aintain a perfect passivity and
th o u g h tle s s y ield in g to th e divine inflow, by all m eans follow th a t planfo r
th e p e rso n a l se lf c e rta in ly becom es perfectly passive to the Real Self in the
m e n ta l a ttitu d e o f T h e Silence. But, in th is la st case, he sure th a t you know
to w h a t you a re re n d e rin g y o urself passive and thoughtless! Do not assum e
th is m e n ta l a ttitu d e to w ard a n y th in g outside of yourselffo r th ere is nothing
o u tsid e o f y o u rse lf t h a t can help you. All the divine pow er th a t will ever
re a c h you will reach you thro u g h the p o rtals of your own soulfrom the
G re a t W ithin.
W ith in y o u rse lf is th e Divine S park which kindles the spiritual flame of
y o u r life , h e a r t and m ind. J u s t as tru ly as th a t in the Divine Being you live,
an d m ove, and h ave y o u r being, so is the Divine Being im m anent within your
self. I f you g ra s p th e trem endous significance of th is m etaphysical s ta te
m en t, you will be in no f u rth e r doubt regarding the question of w hat to do
in e n te rin g T h e Silence. You will see th a t it will make little or no difference
to you ju s t w h a t you do in th e way of p reparation. You will do w hatever
seem s e a s ie s t and b e st fo r you to do, although some one equally wise m ay
do p re c ise ly th e opposite th in g . F or, a t the la st, The Silence is not a state
o r condition o f DOING, a f te r all; it is ra th e r a consciousness of BEING!
I f th e re is an y one affirm ation th a t is absolutely ap p ro p riate fo r The
Silence, it is th is : sim ply I A M ! Only th is and nothing m ore; fo r when you
h av e said th is you have said ev ery th ing. Blessed indeed is th a t individual who
is ab le to sa y th e se tw o w ords, " I A m ! w ith a full consciousness of th eir
im p o rt and significance. Such a one does not need to p ay attention to any
te a c h e r's " in s tru c tio n s on th e su b ject o f J u s t How to E n te r The Silence.
F o r h e know s th a t w ithin h im self is The E ig h t o f the W orld.
Do you w onder, frien d s, th a t when f consider the tru th of th is g re a t S u n
sh in e o f T ru th I becom e m ore o r less im p a tie n t and in to leran t reg ard in g this
m oonshine ta lk a b o u t in d u ctin g abnorm al psychic sta te s and conditions and
c a llin g them T he S ile n c e ? To me th is seem s like prescribing hasheesh to
a young person w ho needs b u t th e fresh a ir, d e a r skies, m ountain or ocean
view , and n a tu ra l ex ercise in o rd e r to m an ifest pm-fnet health and abundant
life.

QUESTIONS AND ANSWERS

383

1he Silence floes not mean unconsciousness, or semi-consciousnessbut

rather a state of consciousness which is as far more "wide awake than the
ordinary consciousness, as the sun is brighter than a penny candle-light. The
Seeker of The Silence should not be told Nighty-night; close your eyes and
go to sleep like a good child! Instead he should be told: The morning has
come; the sun is high in the sky; rouse yourself and look out upon the beauti
ful worldWAKE UP! The Silence does not mean Soul-Sleeprather is
it the Souls Awakening!
TEST IT FOB YOURSELF
M. J. M. writes: There is a man in a certain large city (name deleted by
censor) who claims to be a Great Adept, Author, and Inspired Teacher. He
has written a number of books on Occult Science. Now, I ask you to tell me
if the teachings in his books conflict with those in the books of another tea c h e r
(name deleted by censor); and if so, what is the difference between their
teachings. Which teachings are the best?
I am sorry th at I cannot answer questions of this kind in this department.
1 have even been compelled, for obvious reasons, to act as censor and strike out
the names of the writers and teachers mentioned by this correspondent. Were
I to begin giving my advice regarding the respective merits of different
writers and teachers, I should be accused of favoritism; and, indeed, it would
be very hard for me to escape showing personal preference in such cases. Ami
I would thus be setting myself up as a judgewhich I certainly do not wish
to do. Who am I, th at I should set myself up as a Supreme Court? Nay,
nay! not for me! I decline the nomination.
All th at I can do in this case, and those like it, is to tell the inquirer to test
out the thing for himself. Let him apply the Touchstone Test: Does this
thing make me Stronger, Belter and More Efficient? If you find th a t certain
articles of food agree with you, and give you strength, vitality, and energy,
then you continue to use them, dont you ? And, likewise, if you find th a t cer
tain articles of food have an undesirable effect upon you, give you internal
disturbances and pains, and make you sluggish, feverish, and generally out of
sorts, you cut them out, do you not? Well, then! apply the same rule to
books and teachings; continue the use of the beneficial kind, and cut out the
others. Then youll be acting intelligently, and as an individual; instead of
looking for and depending upon the authority, real or assumed, of other
personseditors of magazines, and other such opinionated persons, for in
stance.
OCCULT ORDERS AND BROTHERHOODS
R. L. S. writes: I have received a number of pieces of literature from
different Occult Orders and Secret Brotherhoods, each claiming to be very
ancient and to give secret and esoteric knowledge which can be obtained from
no other source. Each of them claims to be the original Secret Brotherhood or
Occult Order mentioned in many of the old occult writings, and in the popular
novels of occultism. Now, will you not please inform me which of these rival
organizations is the genuine and original one; and whether any of them really
possess hidden truths which can be obtained from no other source. I must
confess that I am attracted by the idea of a Secret Brotherhood, or Occult
Order and would like to become an Initiate in one of them if it is really all
right. But how can I determine which of the many is the right one. Some
times I feel that maybe none of them are what they claim to be. I notice that

384

ADVANCED THOUGHT

lh-y all charge goad entrance fees, dues and degree charges. I suspect that
that they are merely gotten up to lure persons of an imaginative tempera
ment like mine, and are simply out for the money? I dont like to think
thisbut, sometimes I cant help it.
Well, friend It. L. S., you will do well to "he from Missouri about thi3
matter of .Secret Brotherhoods and Occult Orders. Oh, yes, the idea is very
fascinating, I admit. It appeals to the romantic side of one, and awakens
ideas of the wonderful old teachers, white-haired councilors, and secret and
solemn ceremonies that we have read of in the novels of Marie Gorrelli,
Hulwer Lytton, and others of le.-ser popularity. Out when we really meet some
of the Highmuckamuck of these Orders and Brotherhoods, the romance
disappears. Oh, wurra wurra! how lacking in romanticism they seem at close
range. And what an eye they keep on the dear old bank account. They are
as bad as the rest of us who work for a living. No, I was not trying to make
a pun on the word "work, not at all; I never make puns.
No one has any corner on Truth, nor monopoly of knowledge, occult or
otherwise. These "Orders and Brotherhoods with the Secret Degrees or
inner Circlesat so many dollars per degree of Innemess or Secretiveness
are no exception to the rule. This Secret Work of the "Orders and
"Brotherhoods is the flame around which many little occult moths circle,
dazzled and Jured by the glare; many of them, sooner or later, plunge into the
flame (on the theory of Ill try anything once, apparently) and then they
emerge, with singed wingsonly to try it all over again at the next oppor
tunity. But bless em! why should I bother about it? They seem to enjoy
the experience, so why not let them keep it upthey will anyway, for that
matter, as I know from personal observation.
There is a Great Order to which all advanced souls belong. It has no
formal meeting placeseach individual meets with the All in the Secret Place
of the Soul. No cash admission fee, or dues are paidyet each pays the price
of Experience. Each is given his degree w'hen he cams it, and not before.
The Highest Truth is given, at the right time, and not before,all without
money and without price. This is the only Great Order to which to belong.
Put in your application for admission to itaddress it to your Real Self! You
will finally work up to Ihe Great Lodge.
As for the rest of the Ordersoh, whats the use?
Let the children
play, if they want to!
. ELECTIVE AFFINITY

Mrs. C. W. B. writes; Why is it that some people seem so near to one,

when there is no blood relationship? I know a young man about twenty years
old, in fact have known him since he was a small child, who seems as near to
me as my own boy. His joys and sorrows mean just as much to me as those
of my own son. In fact, I could not think any more of him if I was his own
mother; his own mother died when he was about ten years old. A friend of
mine who, like myself, is a student of New Thought, says that it is soul-har
mony. My theory is that in some past life I really was his mother. I would
like your opinion on the subject, as it certainly baffles me.

I do not know the answer in this particular case, of course. One frequently
meets with cases of this kindsometimes those even stranger. Some philos
ophers have sought to explain this class of happenings by the theory of soul
attraction, mental or spiritual affinity, etc., while those who accept the teach
ing o f Reincarnation seek the explanation along those lines. I know of no

QUESTIONS AND ANSWERS

31

positive settlement of the question, which will apply to all cases. It is possihh:
that some case:: may cor..': ur.'Jer one category and other, ar/ier another. The
writings along the line of Reincarnation contain many references to this class
of case:-:. Other writers have mentioned the phenomenon, ar.d have sought to
explain it by different theories. Did you ever read Goethes Elective Affini
ties ?
It is undeniable that persons often seem attracted to each other in the
strongest way, where the ties of relationship do not exist, as
. there is
possibility of sexual attraction even in subtle disguise. In fact, all of our
friendships are based upon this principle in life. In many cases the common
ness of mental tastes may be the explanation; it is said that if two persons
love a common object very greatly, then they will love one another more or
less. Many things loved in common may create a strong bond of attachment
and attraction between individuals. In the same way, emotional resemblances
and agreement may create a strong tie and affinity. Finally, two persons
whose spiritual aspirations are in harmony will likely be attracted to each
other in a very strong waya way not understood by those who dwell only on
a lower plane of living and thinking.
Finally, there are certain exceptionally strong attachments in life which
would seem to be unexplainable except upon the theory of some previous a t
tachment in an antecedent state or condition of existencea previous incarna
tion, for instance. Sometimes we meet persons who, like ourselves, seem to
have been known in some other world, a world entirely different from this one;
and when such persons are met with there seems to he a mutual recognition
and attraction, and an unusual mutual understanding.
Du Maurier once wrote a novel about a couple of people who believed that
they had previously dwelt upon the planet Mars, and whose souls had become
entangled in some ray of light, and were rushed onward to incarnation on the
earth planet. They never felt a t home here; and when they met each other
they recognized their common origintheir common home country. This
writer may have been simply indulging in fancy; or, on the other hand, he may
have been conveying a hint of something in which he believed. Novelists have
this way of doing things, sometimes; Bulwer Lyttons stories are filled with in
stances of this kind.
But, here we are running around in a circle againgetting nowhere,
though always keeping going. This because there is no final answer th at will
fit all casesfor the Law of Attraction is one of N atures greatest laws, and
manifests in an infinity of various ways, forms and degrees. It is in constant
manifestation on all planes of existence, material, astral, mental, and spiritual.
Without its manifestation there would be no physical, mental, astral, or
spiritual activities. Ranging from gravitation, chemical affinity, cohesion, up
to mental and spiritual attraction this law is ever active and ever potent.
It would require more than finite wisdom to state positively th at this is this,
and th at is th a t regarding its particular instances or appearances.
But, in conclusionand this is addressed to the congregation in general,
and not to this particular inquirer of courseit behooves us always to be very
wary of these mysterious attractions in cases in which the two persons happen
to be of opposite sexes. No, I am not crassly materialistic, nor am I by nature
a dispeller of romance. I recognize the existence of things far above the m a
terial plane, and I recognize the validity and power of romance. But, a t the
same time, I have lived fifty-four years; have traveled considerable, and have
met many personsand have kept my eyes and ears open. And, as a result,

:18G

ADVANCED THOUGHT

I realize th a t th at little imp, Dan Cupid, is about the slyest, cleverest, most
ingenious, most subtle rascal in all the world. He delights in fooling persons
into the belief th a t there is something most wonderful, most unusual, most
mysterious, about the attraction between them.
Old bachelors, and confirmed man-haters, both of whom have proved
immune to Cupids ordinary methods and artifices, have finally capitulated to
this new method, and have been caught on the hook cleverly baited w ith
spiritual affinity, mysterious attraction, or occult relationship. With
eyes expressing a rapt, wondering amazement, and with voices trem bling under
the influence of the supposed transcendental influence, men and women have
marched up the aisle to the strains of the turn, turn, te dum; turn, turn, te dum
wedding march, while little old Dan Cupid has had to stuff his chubby fist in
his mouth to keep from laughing out aloud. As old Omar said in another con
nection, He knows, HE knows!
So, members of my congregation, never omit from your calculation the influ
ence of Dan Cupidthe sly little rascal. Consider the probability of spiritual
affinities, and of previous incarnation attachments", if you like, and as much
as you like; but always regard Dan Cupid as the possible tertium quid, or
third something, when passing final judgment. Ah, Danny boy, yere a little
diw il, so ye are!
[It is of course understood th at this last reference is intended only for the
general readers of these columns, and has no bearing upon the particular case
mentioned by this correspondent. In considering the subject it was necessary
for me to get away from the limits of the particular case in question. I have
many inquiries of this kind, on various phases of this subject, so I am answer
ing them all a t once in this particular answer. I emphasize this fact, lest it
might be supposed th at I am trying to apply this particular principle to the
case in question, which would be most unjust to this particular inquirer.]
THE PARASITIC GADFLY
Mrs. R. J. M. writes: We are taught that there is Plenty. We can see
that there is plenty, but when it isnt on the right side of our ledger what good
does it do us. The spiritual is beautiful, and we could not live a life worth
while without it; but the material is absolutely essential when one is ragged
and behind the times. In such cases it does not make a blamed bit of differ
ence what one knows; and I often think one would be better off if one knew
less. I have a friend whose husband is a successful business man, and she also
has a legacy of her own. She sits around with her lily-white hands covered with
diamonds, and everything beautiful that a woman could wish for; and then
tells me that there must be something wrong in your way of thinking. It
takes all the grace of God that I have in my heart to keep from slapping her.
There now, sister, you have gotten it out of your system, anyway; and so
probably feel better for it. Wonderful how much good it does to express a
thing that we have been keeping back for so long. Well, I dont blame you.
Something awray inside of me keeps saying: I wish she had slapped her,
but probably this is the original sin in me which managed to survive the
baptismal ceremony. The correct thing to do under such circumstances, I
believe, is to turn the other cheek and to love the one who is stinging you. Oh,
certainly', certainly!
If there is any one particular kind of person for whom I have no patience,
and still less liking, it is this type of woman who, supported by the work of
others and doing no work of her own (not even her own dressing, not to speak

QUESTIONS AND ANSWERS

387

of household duties), dares to speak of leading the life of the Spirit, or

leading the Higher Life, and all that sort of thing. It is bad enough to be a
parasite (though I am not blaming even these, for they pay the price directly
or indirectly), but when such people assume the air of righteous wisdom and
virtue, and attempt to lay down the law for others, I cannot resist inquiring
by what right they speak.
If such a life is the Life of the Spirit, or the Higher Life, may the powers
that be carry me to the other pole of life. It is things like this that at least
partially reconcile me to some of the teachings about Karma which are usu
ally quite distasteful to me. It would be comforting to believe that our old friend
Karma would take women like this and give them a course of instruction in
High Thinking over the washtub, while cooking meals for a family of thir
teen, and rearing a big brood of young ones at the same time. If these people
have money, all right; if they are lazy and lacking in the desire for useful
employment, likewise all right;I have no desire to preach to them or to
reform the world. But, for the love of Truth, let them stop this hypocritical
pretence of merit, virtue, and superior wisdomat least to the extent of
refraining from preaching to those of their acquaintance who may lack some
of the wealth and ease which is theirs. This smug self-satisfaction, and
assumed superior wisdom of these poor miserable creatures (for they are this,
when all is k n o w ) is one of the most nauseating experiences of life. It
affects me like a spiritual emetic. Ugh!
You are quite right, good sister, in your belief th at spirituality, while
beautiful, doesnt do one much good if one is suffering in the material things.
I see no virtue in poverty, or want. I consider these things diseases, often
most malignant. I do not believe in trying to make oneself believe th at one
likes skim milk here, in hopes of getting the cream in another world. I be
lieve in getting, and having, the good things right here and now, rather than
in the sweet-bye-and-bye. And if ones spirituality cannot be transm uted into
at least a comfortable degree of living and being, then it needs repairing.
At the same time, I realize th at one pays the price for everything-spiritual
things as well as material. I know th at I have sacrificed some mighty good
things along material lines, simply because I wouldnt pay the price of giving
up something th at I liked still better at the time. Not th a t I claim any credit
for this; on the contrary, I think now th at I was a big fool for doing as I
did. But, be this as it may, I made my choice and paid the price; and I refuse
to regret. We all pay the price, and sometimes a big price, too, for w hat
others think we have easily obtained and easily held. I would be willing to
bet th at the parasitic woman complained of in this letter is paying her price.
If no other price, she must be suffering from atrophy of the soul, or from
fatty degeneration of all th at part of the Self that makes life really worth
living for most of us. For one thing, she has lost her sense of humor, else she
could not preach as she doesand that is some loss, believe me!
Well, this friend did not ask any question; but she has called forth a
reply, just the same. And, betwixt you and me, is it not just possible th a t
she would not trade places with the other woman today, diamonds and all, if
she had to be just what the other woman is, live as she does, think as she does,
feel as she does, act as she does, and pay the price th a t she does. Honor
bright, good sister, would you really trade souls w ith th a t other woman, if
the chance were offered to you? I do not mean to simply exchange circum
stances; I mean to actually surrender your individuality and personality to
her, and accept hers in exchange, with her money and position thrown in to

r:s8

AOYAMCKI) T H O U r.H T

Lmoi'". Tuki a l' ikxI long think, and honest think, and you may be surprised
to discover that you find yourself quite unwilling to pay the price demanded.
Yes, on the whole, it was best not to have slapped hershe w asnt worth
it, poor undeveloped soul. Like the bear-cub, she has all her troubles ahead
of her; while you are living-out, and out-living, yours.

S P IR IT U A L IS M

P. B. writes: "I believe that you are a fair-minded man, and I would like
to ask you if you believe in spiritualism. My wife and I attended several m eet
ings, but after I came away I doubted the genuineness of the whole proceed
ings. I think the spirits have nothing to do with it, and that the readings are
a sort of mind reading. Please set me straight in the matter.
This letter, which is typical of many that I receive on the same subject,
is very hard to answer properly and in justice to all concerned. The subject of
spiritualism is a very large one, and contains such a variety of phases of
theory and phenomena that it would require a large book to even skim the
surface of the subject. It contains in it some very high teachings, and some
very low ones; some very interesting phenomena, and some very pitiful exhibi
tions of human credulity and charlatanism. This, however, is of course true
of almost all lines of thought, and is no reproach to those who are engaged in
the study and teaching of the higher phases; and no disproof of genuine phe
nomena. It is one of the things deeply regretted by the best persons in the
ranks of spiritualism.
There are many phases of spiritualistic phenomena which, in my opinion,
are explainable under the hypothesis of telepathy, and other forms of psychic
communication between mind and mind. There are other forms which I think
may be accounted for by certain little understood natural, physical law's, with
out falling back upon the theory of spirit-return. More than this, as all theosophical and similar writings point out, there may be manifestations of astral
forms which are not sp irits at all. The subject is an interesting one to occult
ists, and many books have been written on the subject, most of which may be
found in the public libraries of any large city. The psychical researchers have
contributed much valuable information along these lines.
Finally, I believe that notwithstanding the claimed validity of the theories
of spiritualism, no person is justified in dabbling in spirit-retura for the
purposes of idle curiosity, or gratification of morbid sensationalism. Investi
gation in the true scientific spirit is quite another matter. And, also, one should
not p art with his ordinary sanity and cool judgment when he is investigating
this subject. He should keep his head, as well as his nerve; and not be
ashamed of admitting th at he is from Missouri, and wants to be shown
before believing. I think that most honest and sincere spiritualists (and I have
many of them among my friends) will agree wdth me in these last statements
a t least such has been my experience with this class of spiritualists.
As for the spiritualistic fakers, and their boobs (for that is what they
call their dupes), one need not bother about their opinionthe more credulity
and lack of sane thought and investigation, the better they are suited; in fact
they exist only by reason of it. But, happily, the garden of spiritualism is
steadily being ridded of its weeds, thanks to the earnest efforts of the right
kind of workers in the field.

QUESTIONS AND ANSWERS

3k;>

PSYCHO-ANALYSIS, AND ITS EFFECTS

.). C. M. writes: My difficulty is not so much an entire failure to get results from New Thought methods, as it is to carry my efforts to a final suc
cess. I can usually hy my energy bring most things I wish for into being.
Itut then almost invariably I get a big set-back before I can finish it. No
matter how important the work may be, it is almost an impossibility for me to
carry it through to the end without a world of trouble. And yet I never look
for trouble; I am not a pessimist. The queer part of it is that my difficulties
seldom appear until 1 am on the last lap of the work, when everything is
going along splendidly. Then, like a bolt from the clear sky, it falls, and imme
diately I seem to see a grinning head saying: Now work: work, will you!' anil
it usually means work, and hard work, too. Subconsciously I may expect this
to happen, and that may possiby be the whole cause of m> trouble. If that is
so, I suppose that J may eventually remedy it by auto-suggestion. But the
fact that I never expect it makes me forget to treat myself for success, for
everything looks favorable until the collapse comes. And, mind you, these
difficulties are always beyond human power to overcome, until the swing comes
back my way; then it sails along just as it did before without any further
trouble. It means, however, a difference to me of being unsuccessful; whereas,
had the work gone on uninterruptedly, 1 might have sold my products the same
season, and thus have made a success of it. But, holding stock or material
over a whole year means a very expensive way of doing business. I have never
read or heard of any one having this discouraging peculiarity; and 1 used to
be able to grin and bear it, but it has finally become monotonous, and is now
beginning to make me feel discouraged each time it happens. It will certainly
be a relief to me if you can suggest some remedy.
Now, friend J. C. M., your le tte r shows th at your mind works along logical
and scientific lines; therefore you will not accuse me of being cold and un
feeling when I analyze your case, and pronounce it to be one of subconscious
expectant attention developed into a strong habit, and strengthened by con
stan t repetition of the impression. Added to this, and working in unison with
it, you have undoubtedly an unusually strong power of creative m entality,
which, working along the lines of the Law of A ttraction, tends to create and
sustain the undesirable conditions of which you justly complain.
A man who is able to set up such a current of mental force working ad
versely to him, certainly would be able to m anifest a wonderfully g reat power
in creating an opposite set of conditions, were he once started on the right
track. In fact according to your own statem ent you can usually by my energy
bring most things I wish for into being. You have a powerful dynamo run
ning your machinebut you have managed to pull down the reverse lever, and
the power acts to run the machine backward.
The power of your creative m entality, and also the power of your scientific
imagination, is shown by the fact th a t you have m anaged to get the unde
sirable thing running according to a regular established law. A less scientific
imagination would not have m entally pictured the operation of a regular law;
and a less powerful creative m entality would not have been able to have m ani
fested according to th a t law even if he had pictured it. Do you see w hat I
mean; You have mentally erected a law of rhythm on the mental plane and
your creative m entality, or will-power, if you prefer the word, has been set
to working along the lines of th a t law!
You are not aware of this consciously, no doubt; but your subconscious
mind has taken as tru th all th a t you have gradually poured into it in the way

ADVANCED THOUGH!
of repeated suggestion of your belief. Each time you received corroboration
of your expectancy, you have created a little stronger degree of that expect
ancy. You may forget to expect the happeningbut your subconscious mental
does not forget it. And, so just when the psychological moment comes, bang!
goes the thing, according to the subconscious time-fuse.
There is one way in which you can get rid of this thing, I think; and that
way means patience, work, determination, and willall of which are character
istic of your makeup I am sure. But you cannot tear this thing up by pure
force of will; you must go about it scientifically, using the best methods of
psychology. Regarding it as a habit, it must be starved to death by the culti
vation of opposite habitsthat is the psychological rule as you probably
already know. But recent psychological discoveries have made the task easier
than it would have been a few years ago. The recently discovered principle of
"Psycho-Analysis may be taken advantage of by you to good effect, I am
sure. Let me tell you a little about this.
Under the old plan, the person wishing to get rid of an undesirable mental
habit, illusion, fearthought, "phobia, or other undesirable "complex, took
his condition just as it existed, and fought it to a finish by the most approved
psychological methods. This would win out in time with much patient work;
but it was a heroic remedy, and many failed to have the staying qualities and
determination sufficient to carry it through. Then came the new discovery.
The new discovery consisted of the principle that all of these undesirable
mental habits have a start and a beginninga seed idea. By psycho-analysis
this seed-idea was uncovered, and it and the roots of the habit were killed by
the old methods of psychology. It requires but a moments thought to show
you that it is much easier to kill a growing thing by means of attacking its
roots than it is by attacking its trunk and branches. So, then, the psycho
analyst seeks first to discover the seed-ideai. e., the original starting point
of the mental habit, or thought. He does this by clever questioning, until the
memory and subconscious mind of the patient finally uncovers into view the
start of the habit. Then the rest is easy.
In your case, I would advise a course of careful and persistent self-exami
nation, along the lines of psycho-analysis. Take your time to it, and be patient
with your subconsciousness. Try to unravel the knitted garment of memory
until you reach the point at which you first began to believe in the operation of
this adverse law. Then go back still further, and you will find the seed-idea
from which it all has sprung. You may have trouble in finding this seed-idea,
but it is there in the subconscious memory, and you will root it up if you dig
for it with sufficient patience.
Having found this original seed-thought, proceed to tre at it by the
psychological methods which are already familiar to you. Argue it out of
existence; suggest to your subconscious mind the utter absurdity of it; and
also pour in your suggestions of freedom from it, and pictures of ideas directly
opposed to it. Finally, having prepared the way, arise to the heights of your
conscious Mastery. Assert the I AM, which is positive to all the manifesta
tions on the mental plane. Deny all existence and reality or truth to the seed
idea, and by affirming and asserting your power over it, dissolve it into the
Nothingness from which it arose, and which is its rightful place and condition.
This is not mere jollying yourself, or fooling your subconscious mind, as
some might think. Instead, it is the asserton of a basic fact of your being.
You Yourself, and naught but yourself, were the creator of the seed idea;
and likewise you may be its destroyer. The same power that built it up, and

QUESTION'S AND ANSWERS

H 'J l

gave it life, may tear it flown, and take away its vitalityand that power is
YOU, yourself, and nothing but yourself.
I dont think that you need further advice. I feel that you have within
you the power to do this thing, once you have found the root of the trouble
the seed of it, in fact. Work until you find this seedit is there, without any
doubt, for everything has its beginning. Then go for itfor there you have
the very weakest possible point of the enemy. The seed is no stronger than it
was originally, although a much stronger thing has evolved from it. And,
glory be! the psychological rule is th at if you finally destroy this tiny weak
seed, the big strong mental habit th at has developed from it dies gradualy
from the roots upward. Destroy this acorn of thought, and the gigantic oak
that has evolved from it gradually perishes. For, strange as it may appear,
the whole structure of the growth continues to have its heart-beat in the tiny
seed-thought from which it sprung.
Or, if you prefer another figure, you may' regard the original idea as the
premise upon which an elaborate and powerful structure of logical thought is
erected. The structure is no stronger than its fundamental premise. Declare
and prove the premise to be a lie, and the whole structure erected thereupon
falls with a crash, and crumbles into dust!
To the readers of this reply, other than the correspondent himself, I would
say th at this same principle may be used in practically any and all cases of the
removal and destruction of undesirable mental conditions, habits, and other
weeds of the mind and soul. Here is the rule: Find the seed-idea, and destroy
it; the rest takes care of itself, and all that has sprung from the seed perishes
after it. In this little principle of Psycho-Analysis we have a revolutionaryidea in psychologyone th at may be developed and applied in manifold ways.
It opens a new door for freedom and self-mastery.
Of course, the orthodox psychologists apply this principle only to cases in
which undesirable mental habits, phobias, fearthoughts, and similar com
plexes are sought to be destroyed. They do not admit the idea th a t Thought
conditions m aterial experience and physical states. But those of us who realize
the Creative Power of Thought, and its effect upon m aterial and physical condi
tions, states, and affairs, gladly avail ourselves of this new principle, and use
it in our business with many thanks for the idea.

Read the account of the New Thought Congress,

in Chicago, as reported in this issue of the Magazine.
These gatherings are starting something in New
Thought; and you want to know what is going on in
them.

T H E IN T E R N A T IO N A L

Nnu

AUiattre

SECOND CONGRESS, IN CHICAGO

Who Were There, and What They Did

By William Walker Atkinson
The Second Congress of the International New Thought Alliance has come
and gonethat is to say, the physical gathering has appeared and disappeared,
but the spirit of the gathering lives on and will manifest itself in a multitude
of activities for years to come. There have been seeds planted a t this g ath
ering that will spring up into vigorous plants which will blossom and bear
fruit in the coming years.
The Congress was a SUCCESS! Of this there can be no doubt. We have
learned something regarding the great movement of which we form a part.
We have felt the impact of the thought of each other, and have reacted to this.
We leave, each of us more firmly grounded in our opinions, yet each more tol
erant of those of the others. For, under and beneath it all, we have discov
ered certain fundamental principles upon which we can all agree in spite of
our widely different interpretations and methods of expression.
The witnessing of the large and earnest crowds flocking to the meetings
was an inspiration to all of us. Those who have thought th at New Thought
had reached its zenith and was now on the decline have another guess coming.
While it is true that there was an apparent cessation of New Thought activi
ties for a while, it is now seen that this was but a pause for a new springand
the new spring is now well under way. New Thought has manifested its
second wind and is now running along at a beautiful gait. No one who was
present at any of the meetings of the Congress can help feeling th at a new
hour has struck for New Thoughtan hour which is filled with great promise
and glorious possibilities.
Many of us feel something like we did directly after we had attended a
three-ring circus in childhood; we couldnt see everything at the same time,
and though we were delighted with what we did see we couldnt help mourning
for what we missed. And as for the variety of the phases of the New Thought
presented, we feel like the chameleon in the story who got along very well
responding to separate colors, one at a time, but who when placed on a rainbow-colored ribbon tried to reflect all colors at onceand bust himself trying
to make good. Our only consolation is that all colors blended into each other
make a pure whiteso let us get the Pure White Light of New Thought
which is always under all the manifold expressions of personal coloring of
interpretation and expression of the teachers and writers.
The charming and efficient secretary of the Alliance, Miss Grace Wilson,
put in an appearance several days before the opening day, and from the mo
ment of her landing was plunged into active work. Miss Wilson is a delightful
young woman, capable, courteous, accommodating, and fully on to her job.
The Alliance is to be congratulated upon having secured her services. She
has done much to build up and hold together the structure composed of so

NEW THOUGHT CONGRESS

393

many different elem ents. I, personally, wish to express my app reciatio n of

her work, h er spirit, and h e r efficiency.
The president of the Alliance, Mr. Jam es A. E dgerton, -was delayed by
business, and was not able to reach the scene until the day before th e first
meeting. He is an ideal presiding officer; his dignity, self-possession, poise,
spirit of fairness, and broad view of the New T hought m ovem ent, render him
particularly well adapted for the duties of the P resident of the organization.
In addition to this, the fact th a t he publishes no m agazine, h as no books fo r
sale, has no lessons to give, and no centre to prom ote,in short, no axe to
grind, m akes him more efficient and useful in th is office th an would be the case
otherwise.
I cannot begin to run over the list of prom inent persons presen t. P ea
cock Alley, th a t celebrated corridor in the Congress Hotel w as filled w ith em.
Among the high-power, eight-cylinder personages present w ere E lizabeth
Towne, as sweet and capable as evera wondrous com bination of the efficient
New Woman, and the deliciously feminine woman of the passing sty le; th e re s
only one Elizabeth Towne long m ay she flourish. Then we had Dr. Ju lia
Seton, th a t g re a t sta rte r of C entres, and general prom oter of New T hought
activity; and our old friend S. J. Shelton, whom we all know so well.
Mrs. M ary E. T. Chapin, of New York and Boston, was very popularand
deservedly so. She conducts work in both Boston and New York, trav elin g
between the two cities weekly. She is dynamic, m agnetic, charm ing and a
Success.
We missed the presence of Annie Rix Militz, of Los Angeles, Cal., the
founder of the chain of the Homes of T ru th on the Pacific Coast and else
where. Mrs. Militz was well represented by several charm ing m em bers of her
staff, Melva M errill and Ida Jan e, fo r instance; b u t still we w anted h e r here
in person. We will forgive her th is time, but she m ustnt do it again.
Then we had th a t late-com er in the movementbut one who h as covered
in about four y ears tim e more than m ost have in ten yearsMiss Leila Simon,
of Cincinnati, Ohio. The little woman, charged w ith the fire of life, intense
and intensive, vibrant with life and spirit, has built up a congregation of over
fifteen hundred members in a few years. She is one of the live w ires of the
movementyou m ust keep your eye on her, for she is arriving fa st and is going
to make an international reputation before long.
But it is impossible to mention every teacher in detailthere w ere too m any
of them to perm it of this. Such wellknown w orkers as Ida Mansfield Wilson
and Harold F. Palm er, of C alifornia; P erry Joseph Green, of Portland, Ore.;
William Towne, of Holyoke, Mass.; H arriet C. Hulick, of St. Louis, Mo.; J. M.
McGonigle, of Pittsburgh, Pa.; Anne Y oung-H untress, of Boston, M ass.; Dr.
Sheldon Leavitt, of Chicago; Dr. T. W. B utler, of V ictoria, B. C.; W. V. Nicum,
of Cleveland, Ohio; Elias Andrews, Indianapolis, Ind.; Mrs. Melva J. M errill,
Los Angeles, Cal.; Lucy C. McGee, of Boston, Mass.; R. C. Douglass, of Boston,
Mass.; H arry Gaze, of New York; Mrs. M. M. H unter-Jones, of Toronto, Can
ada; May W right Sewall, of Indianapolis, Ind.; Florence W illard Day, of
Washington, D. C.; Emma C. Poore, of Boston, Mass.; Sidney A. W eltm er, of
Nevada, Mo., and others equally well known were present a t the m eeting, and
took p a rt therein.
The sessions of the Congress were held in the Elizabethan Room in the
Congress Hotel. This room is one of Chicagos show placesvisitors are
always taken to see this room a t the end of Peacock Alley, the equally wellknown corridor leading from the lobby of the Congress Hotel to the various

394

A D V A N C ED T H O U G H T

rooms situated along its waythe celebrated Pompeiian Room being one of
its stopping placessome stop quite long there at times, they say.
The Elizabethan Room is a magnificent hall decorated in the style of Queen
Elizabeth, of course. Its walls are framed in old oak, and are adorned with
old tapestries, paintings, standards of arms, and other things belonging to the
age of Good Queen Bess. Suits of armour are in evidence; and over its mag
nificent fireplace appear the heads of moose and other wild animals. Its great
windows are of stained glass bearing the coats-of-arms of the nobles of the
Elizabethan court. It is visited by artists from all parts of the world, and is
regarded as one of the finest specimens of Elizabethan decoration in this
country.
This great room seats nearly one thousand persons; and at most of the
meetings there was standing room only for many who came late. The audi
ences were composed of cultured, intelligent personsthere being a marked
absence of the freak type which is so often attracted by meetings out of the
usual order. Many visitors at the hotel were attracted by curiosity to some
of the meetingsand some of them became quite interested in the movement.
I am sure that all of us will long remember that sweet-faced lady, a guest of
the hotel, who visited most of the meetings, though she had to be brought in
by her nurse who pushed her wheel chair for her. She certainly had the loving
thought of hundreds of persons.
The Meetings
Sunday, September 17: The Morning Meeting was attended by an enthu
siastic crowd who filled the hall to overflowing, many being compelled to stand.
It was a glorious opening. After the opening song and silence, Mrs. Sarah
C. Morse, vice-president for Illinois, gave an Address of Welcome, which was
responded to by President James A. Edgerton. Miss Leila Simon, of Cincin
nati, gave us an inspiring address on The Spiritual Significance of the New
Thought.
The Afternoon Meeting was devoted to a discussion of the Life and Work
of the Late Judge Thomas Troward, of England. The speakers were John
W. Russell, whose subject was Troward as a Religious Mediator ; and A. L.
Allen, of Chicago, who read a paper by Dr. T. D. Crothers, of Hartford, Conn.,
entitled: A Scientific Study of Judge Troward and His Works.
The Evening Session was presided over by Dr. Julia Seton. Rev. Frederick
W. Millar, of Chicago, delivered an interesting address on "What New Thought
Can Do for the World. Ida Mansfield-Wilson, of Los Angeles, Cal., spoke in
her usual pleasing style of The Eleventh Commandment. Perry Joseph
Green, of Portland, Ore., told us Just How the Mind Heals.
Monday, September 18: At the Business Meeting in the morning the re
ports of the Vice-Presidents of the Districts were received and discussed.
At 12:30 noon, the Banquet of the Alliance was held in the beautiful Gold
Room of the Congress Hotel. Nearly 300 persons attended this banquet, paying
$1.50 each for a dainty sample of several delicious dishes, and a feast of good
things in the form of the responses to the toasts given by a number of the
better-known teachers, writers, and workers in the New Thought field. Here
is a list of the toasts, the responders thereto, and the name of the worthy
toastmaster who presided with tact and fairness and kept us strictly down to
our five-minute limit, though he used up several times five minutes in making

NEW THOUGHT CONGRESS

tor,

us do ithe was on to his job all rig h t, played no favorites, and m anaged to
keep a crowd of ram pant individualists well in hand.
Toastm aster, Dr. T. W. B utler
Lciia Simon, Cincinnati, O hio..............
Sarah C. Morse, Chicago, 111..................
Janies A. Edgerton, Washington, D. C
William W alker Atkinson, Chicago, III.
Julia Seaton, New York, N. Y..............
T. J. Shelton, Denver, Colo....................
Elizabeth Towne, Holyoke, M ass..........
Harold F. Palm er, Long Beach, Cal.
Ida Mansfield Wilson, Los Angeles, Cal
Mary E. T. Chapin, Boston, M ass..........
Sheldon Leavitt, Chicago, 111..................

..........................Team W ork
..................Evenly Balanced
................... The Open Door
Pioneers of New T hought
.."S o m eth in g Really N ew
................................T hought
..................... "Gods Big Jo b
............... The Seeds of Jo y
..........................Big T hings"
----- Our Place in the Sun
...........The Unknown God

Of course none of us held to our text, but we all said as much as we could
in the five m inutes a t our disposal. To lim it a New Thought speaker or w rite r
to five minutes is like quieting a crying in fan t on the in stantbut the to a st
m aster was equal to the occasion, and bang! w ent the gavel when the allotted
time was upit was funny to see the startled expression on the face of the
speakers, who usually have all the tim e there is to speak in, and no one to
call a halt.
I am sure th a t all of us had a good time, speakers as well as listeners.
There was a refreshing absence of form ality or conventional prim ness. H ere at
least was seen the laughing mask which T ruth wears upon certain occasions,
and still remains Truth.
At the Afternoon Meeting, Harold F. Palm er, of Long Beach, Cal., p re
sided gracefully. H arriet C. Hulick, of St. Louis, Mo., gave us a forceful
talk on New Thought, the Thought L iberator. Then came J. M. McGonigle
with an interesting address on Salvation Through Applied Knowledge. Anne
Young-Huntress, of Boston, Mass., spoke entertainingly on The Road to Suc
cess. And Dr. Sheldon Leavitt, of Chicago, 111., gave us one of his ch aracter
istically practical talks on Correlating New Thought Forces for Effective
Service.
A t the Evening Meeting, Elizabeth Towne presided with her usual sw eet
ness and grace. T. J. Shelton, of Denver, Colo.,, furnished the tabasco fo r the
meeting, and he applied it where it did the most good; his subject was B roth
erhood, but he did not lim it himself to his subject, but ranged around gener
allyhe woke up the sleepers and scared some of the scary ones most to death.
Nobody goes to sleep when Shelton talksto some he is T ruth personified,
while to others he is like a bull in a china-shop filled with sacred china idols
take your choice! Mary Allen, of New York City, gave w hat many consider
the most interesting talk of the Congressfull of personal experience and
actual work. Dr. T. W. Butler, of Victoria, B. C., a reformed preacher who is
full of dynamic energy, gave an interesting talk on The Coming of the New
Age, illustrated by an astrological chart, the presence of which startled some
of the more conservative members. With Shelton a t one end of the evening,
and Butler a t the other, the meeting was an unusual one.
Tuesday, September 19; Business Meeting in the morning, a t which the
Vice-Presidents continued to report the doings of their districts.
Healing meeting a t noon conducted by Elias Andrews, of Indianapolis, Ind.
Afternoon Meeting presided over by Charles W. Kyle, of Chicago, 111. W.

ADVANCED THOUGHT
V'. Nicuni, of Cleveland, Ohio, gave us a good address on Atonement vs. Dual
ity. Priscilla Knox McArthur, of Chicago, 111., told us What New Thought
Means to Humanity. Augusta Boulter, of Chicago, 111., spoke to us on The
Orderly Growth. All of the speakers were interesting, and delivered their
messages ablyI am running out of adjectives, however, and cannot do the
speakers justice without constant repetition.
Evening Meeting presided over charmingly by Leila Simon, of Cincinnati,
Ohio. Our good friend Sarah C. Morse, of Chicago, 111., gave us a good, sensi
ble talk on How to Use the Will. Then came the star of the Congress,
Elizabeth Towne, of Holyoke, Mass., who gave one of her fine addresses, the
subject of which was The Fine Art of God Expression. Rev. G. A. Kratzer,
of Chicago, 111., delivered an interesting.sermon on Practicing the Presence of
God.
Wednesday, September 20: Morning meeting at which the Vice-Presidents
continued reporting the progress of their districts.
Healing meeting at noon, conducted by Melva J. Merrill, of Los An
geles, Cal., in her usual efficient and thorough way.
Afternoon Meeting with Lucy C. McGee, of Boston, Mass., in the chair.
Kathleen M. H. Besly, of Hinsdale, 111., gave us a talk on Tolerance, which
was one of the (to me) most interesting and timely talks of the Congress.
She was followed by Rev. Nannie V. Simmons, pastor of a church in Rockford,
111., who spoke interestingly and convincingly of her work; her subject was
Unity in Truth. Then came William Walker Atkinson, of Chicago, 111.; his
subject was Individuality.
At the Evening Meeting there were no speakers; the entire time being
given to the reception of the visiting New Thoughters by the leading lights
of the movementI was absent, but they tell me that it was a great event.
The elect stood in line for over two hours, while the crowd filed before them
and availed themselves of the privilege of meeting the speakers, writers, and
teachers whom they admired. I do not go in for Personality very much, but
1 recognize the fact that it is very pleasant to meet those whom we have known
through their teachings and writings. The spirit of this is goodit makes for
close relations between usbut let us ever beware of setting up idols, in the
form of teachers and writers, and then falling down and worshiping them. No
one of us is so very much ahead of the rest of us; let us leam what we can
from each and every teacher; yet ever remember that we have within ourselves
the same Truth that is manifest through them. We have it within ourselves
each and every one of us. It is good to have teachersand it is good to learn
to do without them. Let us accept the aid of the teachers and writersbut
let us never, never, lean upon them, or feel that without them we must fall.
Let us stand on our oum feet!
Thursday, September 21: Morning Business Session a t which many im
portant topics were discussed, and at which there was really something accom
plished in spite of the tendency of we uns to talk, talk, talk, upon every
occasion that presents itself. There was much sweetened wind furnished,
and some hot air alsoand everyone got a chance to hear himself or herself
speak, so everyone was satisfied. In these meetings it would be a good thing
to allow all the members to speak at oncethis would give them all a chance,
and would save time; for no one of em ever listens to what the others say,
anyway, and much time is consumed in satisfying this universal inclination to
talk out in public. But, as I have said, there was some real work done, even

NEW THOUGHT CONGRESS

397

in .spite of this flux of words. The strong, practical minds held the balance,
and directed the course of things, glory be!
Healing Meeting a t noon, conducted by Harold F. Palmer, of Long Beach,
Cal., with loving care and attention.
Afternoon Meeting presided over by Abel Leighton Allen, of Chicago, 111.,
with his characteristic dignity and good judgment. W. H. Pinkard, of Omaha,
Neb., spoke entertainingly upon Meditation for Power and the Spiritual Law.
R. C. Douglass, of Boston, Mass., th a t veteran of New Thought, gave us a good
talk on The Word. Then, Jane Louise Underwood, of Portland, Ore., spoke
on the subject of New Thought Under the Southern Cross.
The last speaker was H arry Gaze, of New York, th at popular w riter and
lecturer, teacher and preacher, whose specialty is Im m ortality in the Flesh and
Eternal Youthand faith! he is a good example of the efficacy of his theories
and doctrines. His subject was Regeneration: Mans Crowning Achievement.
Evening Meeting presided over by Ida Mansfield-Wilson, of Los Angeles,
Cal., in her charming manner.
Mrs. M. M. Hunter-Jones, of Toronto, Canada, gave a good talk on P u t
ting on Immortality Here and Now. Then came Lucy C. McGee, of Boston,
Mass., a very kindly, thoughtful, earnest woman who has done good work in
Boston for many years. Her subject was Consciousness and Its Operations,
and she did it full justice. Last on the list came Jam es A. Edgerton, of W ash
ington, D. C., President of the Alliance, who needs no word of praise from me;
his subject was The New Fulfills the Old, and it was handled in a m asterful
manner.
Friday, September 21: Business Meeting in the morning, a t which much
good talk was manifested, and many good ideas expressed. Here the Business
Meetings began to take on an earnest getting down to business airtime
was seen to be passing, and much work to be done. The talkers had evaporated
their little personal fads and ideas, and were ready and anxious to do some real
things.
Healing Meeting a t noon, conducted by Leila Simon, of Cincinnati, Ohio,
who has some original methods of her own about healing, and who gets
results from her work.
Afternoon Meeting presided over by H arriet C. Hulick, of Boston, Mass.,
a very active worker in the field, who, also, has some ideas of her own which
she isnt afraid to air in public. The first speaker at this session was Ida Bilz,
of Chicago, an active worker among the Germans of this city. She delivered
an address in the German language on Thought Power in Relation to the
Prayer on the Mount, which received careful and earnest attention from her
audience. She was followed by Mary E. T. Chapin, of Boston, who told us
something interesting about New Thought Work in Foreign Fields. The
third speaker was May W right Sewall, of Indianapolis, Ind., well known as a
lecturer and speaker, who spoke entertainingly upon the subject of New
Thought Applied to Public Policies and International Relations.
The Evening Meeting was ably presided over by th at active worker in the
New York and Boston fields, Mary E. T. Chapin. M yrtis Hodges, of Palo Alto,
Cal., spoke upon Evolution of Evolution. Then came Abel L. Allen, of Chi
cago, an earnest worker in the field, and a w riter of a good book or two, who
pointed out to us A Step Toward Unity. Then, last, we heard an invigorat
ing address from th at international worker, lecturer, teacher, w riter, and all
around good fellow, Dr. Julia Seton, of New York and Everywhere, on the

398

ADVANCED THOUGHT

subject of The International Conferences, in which she related much inter

esting history of the movement in recent years.
Saturday, September 23: Morning Business Session was occupied by much
discussion regarding sundry matters concerning the Alliance, and at one time
it looked as if there would have to be an adjournment to another hour in order
to finish the business before the Congress. But at the last moment speed was
developed, and things began to move. The nomination of officers was accom
plished, and this was rapidly followed by the election. All the old officers
were elected, practically; a few changes wore made, but the personnel remains
about the same. Boston withdrew in favor of St. Louis for the place of the
next Congress, largely as the result of the eloquent appeal of Mr. Hatfield of
St. Louis, who is one of the best things in the boosting line that it has ever
been my pleasure to meet. He promised the Congrss the earth with a ribbon
tied around it, if it came to St. Louisand it voted for St. Louis! We shall
have a great time in St. Louis next year, especially if Hatfield is there. Date:
September 18-25, 1917. Hope to meet you all there!
Noon Healing Meeting under the direction of Dr. Julia Seton was some
thing out of the common in that line. Dr. Julia formed a battery of about a
dozen of the best healers in the Congress, and then turned on the current. It
was one of the most remarkable healing meetings that I have ever attended.
Those who say that there is nothing new under the sun have never met Dr.
Julia!
Afternoon Meeting was under the direction of Katherine M. H. Besly, of
Chicago, one of the best beloved teachers attending the Congress. Charles W.
Kyle, of Chicago, opened the meeting with an address on The Law of Expres
sion, given in his forceful style. Then came Florence Willard Day, of Wash
ington, D. C., who gave an interesting address on Co-operation in the New
Thought Movement. Then came Emma C. Poore of Boston, Mass., a wellknown worker in the movement, who gave us a good talk on Our Gift.
The Evening Meeting was presided over by Myrtis Hodges in efficient
style. Charles Gilbert Davis, of Chicago, gave a vigorous talk on the subject
of The Dawn of a New Day. He was followed by Charles 0. Boring, of
Chicago, an energetic worker in the field for many years, whose subject was
Armageddon and New Thought Evangelism. Then came Sydney A. Weltmer of Nevada, Mo., one of the oldest and best known healers and teachers
in the country, who gave a timely talk upon "New Thought and SuggestoTherapy.
Sunday, September 24: At the Morning Meeting the President of the Al
liance, James A. Edgerton, presided with dignity and force. Mr. Edgerton gave
thaf Congress an entertaining and instructive talk on Freedom in New
Thought. This was followed by a particularly good address by Harold F.
Palmer, of Long Beach, Cal., on the subject of The Christ Message of New
Thought. Mr. Palmer made many friends at the convention by his earnest
ness, modesty, and willingness to serve the cause. I t is to be hoped th at he will
return to Chicago later on, and give this city and other cities still further East
the benefit of his message.
The Afternoon Meeting was presided over by Sarah C. Morse, of Chicago,
the Mother of the Convention. It is needless to say that she conducted the
meeting in the right spirit, and obtained the best results. David C. King, of
Detroit, Mich., spoke interestingly on The Hidden Side of 1916. E. E. Gragg,
of Chicago, gave us a talk on Power of Mind, which was appreciated. Mary

NEW THOUGHT CONGRESS

.'if)9

K. T. Chapin, of New York and IJoslon, spoke in her usual forceful style on
"Faith the Factor.
The Evening Meeting was unique. It was the Grand Rally of the Alliance.
Many of the speakers, teachers, and w riters attending the Congress gave us
brief talks of five minutes each. Grace Wilson sang for us charm ingly. A
general feeling of satisfaction a t the success of the Congress was manifested,
mingled with the inevitable sadness of the parting from new friends and old.
The musical programme was enjoyed. The meeting continued until nearly
eleven oclock, then it was adjourned after the singing of the fam iliar old hymn
which always closes New Thought conventions:
"Till we meet, till we meet; God be with us till we meet again.
And, so, the Congress closed. The large .audience filed slowly out, tears
showing in the eyes of many of the earnest persons who had attended the m eet
ings regularly. Hands were silently pressed. Good-byes were murmured. And
then we passed out into the night.
The Second Congress of the Alliance has gone into history. Long a fter it
is forgotten its spirit will survive, and the work th a t it has done will be
manifest.

Together!
Every earnest New Thought Indi
vidual (and that means YOU) should
join the International New Thought
Alliance. It will cost you only one
dollar a yearand its well worth it.
Write to Grace Wilson, 802 Wash
ington Loan and Trust Bldg., Wash
ington, D. C., for particulars. : : :

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20 LESSO
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