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of about 500.
The Unity Socity of Kansas City.
This Society is an independent movement established in 1889 with headquarters in Kansas City. It is not connected with the Unitarian Society. It has a local attendance at its various meetings
It is called the Unity Society of Practical Christianity.
An auxiliary Society, called the Society of Silent Unity, has a membership in all parts of the world of about 12,000.
The local Society owns property at 913 Tracy Avenue, Kansas City, Mo., where its meetings are held in a temporary building - a permanent stone and brick structure of adequate proportions being under construction.
The doctrine promulgated is summed up in the name of the Society -- Practical Christianity.
We follow the injunctions of Jesus as written in the last chapter of Mark:
Go ye into all the world and preach the gospel to the whole creation.
"And these signs shall follow them that believe: in my name they shall cast out devils; they shall speak with new tongues. They shall take up serpents, and if they drink any deadly thing it shall in no wise hurt them; they shall lay hands on the sick and they shall recover."
The Lord confirms that we are preaching and practicing the true gospel by the signs that follow our work. “By their fruits ye shall know them.
We publish many pamphlets and books and regular monthly magazines as follows:
UNITY, $1.00 per year, 10 cents per copy. Charles and Myrtle Fillmore, editors.
WEE Wisdom, for children, 50 cents per year, 5 cents per copy. Myrtle Fillmore, editor.
New THOUGHT Diet, a magazine of dietectics, will soon be issued at 50 cents per year.
The publishing part of our work is done under the name of the Unity Tract Society, Charles Edgar Prather, Manager, 913 Tracy Avenue, Kansas City, Mo., to whom all subscriptions and book orders should be sent.
Enquirers are cordially invited to attend our various meetings, both Sunday and week days, mention of which will be found in detail in our weekly program. For full information call or write to
BE STILL AND KNOW THAT I AM GOD.
KANSAS, CITY, MO., DECEMBER, 1905
METHODS OF SPIRITUAL HEALING.
BY HORATIO W. DRESSER.
Nearly always when descriptions of the process of spiritual healing are given, with the object of aiding the learner to acquire the methods implied, the student finds that there is still something intangible. Thus must it always be in a sense, until the methods have been put to the tests in actual experience. The description is of the letter; it is the experience that is spiritual. All that a description can hope to achieve is to convey hints, which must be verified by experience. But in the following quotation from the lecture notes of Julius A. Dresser the essence of the process is conveyed more directly than usual. The quotation is taken from the midst of explanations in regard to the general theory of healing, and begins with the supposition that the bealer is seated by the patient, the latter receptive, the former filled with the consciousness of “the truth of the patient's being"; and continues as follows:
“Now suppose you realize that God is everywhere, therefore that He fills this room, surrounds the patient, even fills him without his knowing it. Then go on from that point to realize what God would be and feel in the patient's place - calm, without fear. Therefore, think of the patient as losing his fear, serene and at peace.
God is perfect health, therefore the patient is feeling the healing effect of His presence in every part of his being. God is perfect wisdom and action in every way, therefore the patient is yielding to the better way, to the wisdom that is coming in as a part of
himself. Regard the patient as seeing for himself wherein he is weak and unwise. See him realizing the better way of perfect wisdom, now coming into consciousness as his own thought of improvement. See this especially in so far as you may have learned wherein the patient has caused his trouble by unwisdom.
“Another way of thinking. Imagine God the Father, the eternal power, infinite wisdom and love, as a Person looking more fully and consciously into the patient's mind (than you can look) and saying to him, “You are perfect in your physical design, and only interfere with it by your undeveloped character and unwise ways and fears. Now have peace. Feel my perfect design in every organ and function. See everything within you as perfect. Your illness, your inharmony is only the result of your mistakes. Have peace. Let these errors go, and be at peace, and wiser. I am your wisdom, your very life and strength, your intelligence and power. Let me have you perfectly. Then your perfection will be gained in all ways, and on each plane of your being.
"Now what is the effect of these thoughts of yours? Your patient has been gaining, and he will be conscious of the improvement later. .. He may have been thinking of his unwise conduct - that which caused his trouble or illness -- and seeing the foolishness of such ways and thinking he will certainly be wiser. I have caused such thoughts many a time in the mind of a patient. Not that I thought precisely what he did, but that his thoughts resulted from my realization: he saw in part for himself what I more fully realized for him.
"Now is this practical or visionary? Let your own thought answer. God is our life and wisdom and power.
He is living us and developing us all the time to be more like Him, that is, to become wiser and stronger individuals, more loving and better in every way.
. In the silent treatment there is much of that developing and growing in a short
time. That new development is displacing the state of mind and body that was the patient's disease.
“When everything is arranged as here for a treatment - the recipient intentionally receptive and open, desiring help; and the sender positive, and thinking the kind of thoughts which of all others have the most power — work is sure to be done. You canuot afford to doubt it, and thus hinder an effect that must in a measure take place inevitably.
. . A result that is as inevitable as the sunshine from a luminary that cannot keep its sunshine back.
God's creatures must get it (spiritual help) unavoidably, and they cannot prevent it. That is why you cannot afford to doubt. The simple fact that you and your patient arrange for such work being done shows that some effect will be inevitable. Minds together mingle, unavoidably. ... If an intelligent direction is given to the thought (the power) that is going to do the work, the result will be greater. In proportion to the patient's receptivity, also, and his confidence and faith in the power of this way of being helped, will the result be greater.
. . As a practitioner's understanding increases and his intuitions develop, and as he becomes active more and more on the Godward side of his work — out of himself and the human way of thinking - so his effectiveness will increase.”
Obviously, the ability to enter into the fullness of such a consciousness depends upon the previous acceptance of the theology implied in it. For there is a great difference between regarding oneself as a center of life and power, and regarding man aš at best a recipient of wisdom and love from “the giver of every perfect gift."
The therapeutic experience is primarily social rather than individual. It is a recognition, not merely of our utter dependence upon God, but of the great truth that we “ members one of another." Hence the statement quoted above, that two people cannot sit down together, the one
desiring help, the other longing to give it, without producing a beneficial effect, has in many cases proved to be the clinching argument, the one that has encouraged the beginner to make trial of the method.
Nevertheless, the same principle applies with equal force to the individual. If “God and one make a majority,” to enter into conscious oneness with the Father is to experience the blessings of divine sonship. In order to make this realization very vivid, one may regard one's higher self as the healer, one's disordered self as the patient, and objectify the problem to be solved. In this way one may, for the time being, transcend the consciousness of sensation, lift all active thought to the higher level, and give oneself over to a detailed realization of what it means to be a child of God. To do this in all humility and receptivity is in very truth to feel that the soul is at best merely an instrument, guided, sustained, carried forward at every point. Hence the self that
affirms” is the individuality through which the ever-present Father is fulfilling a purpose. One prays that that purpose, whatever it may be, shall be achieved. One is ready to do the work that is given, to meet the circumstances at hand, learn the lesson of the present conflict. Hence no complaint is uttered. There is no sense of impatience, no desire to run away from the given situation. Instead, there is a sense of peace, of quiet restfulness, and thankfulness. One does not expect to solve the present problem by itself. One sees that it is inwrought with the whole of life, just as one's mere self is related to larger whole. Therefore one seeks, above all, the truth of the general situation, and, in the light of this, the wisdom which applies to the case in hand.
If one could always attain this sense of peace and adjustment, if one could maintain it with calm persistence, no other method of self-help would be needed. This adjustment is the ideal, and it should