THE RELIGION OF HEALTHY-MINDEDNESS
79
states of mind.
1
Their belief has in a general way been corroborated
by the practical experience of their disciples; and this experience
forms to-day a mass imposing in amount.
The blind have been made to see, the halt to walk; lifelong
invalids have had their health restored. The moral fruits have been
no less remarkable. The deliberate adoption of a healthy-minded
attitude has proved possible to many who never supposed they had
it in them; regeneration of character has gone on on an extensive
scale; and cheerfulness has been restored to countless homes. The
indirect influence of this has been great. The mind-cure principles
are beginning so to pervade the air that one catches their spirit at
second-hand. One hears of the “Gospel of Relaxation,” of the “Don’t
Worry Movement,” of people who repeat to themselves, “Youth,
health, vigor!” when dressing in the morning, as their motto for
the day. Complaints of the weather are getting to be forbidden in
many households; and more and more people are recognizing it to
be bad form to speak of disagreeable sensations, or to make much of
the ordinary inconveniences and ailments of life. These general
tonic effects on public opinion would be good even if the more
striking results were non-existent. But the latter abound so that we
can afford to overlook the innumerable failures and self-deceptions
that are mixed in with them (for in everything human failure is a
matter of course), and we can also overlook the verbiage of a good
deal of the mind-cure literature, some of which is so moonstruck
with optimism and so vaguely expressed that an academically trained
intellect finds it almost impossible to read it at all.
The plain fact remains that the spread of the movement has been
due to practical fruits, and the extremely practical turn of character
of the American people has never been better shown than by the
fact that this, their only decidedly original contribution to the
systematic philosophy of life, should be so intimately knit up with
concrete therapeutics. To the importance of mind-cure the medical
and clerical professions in the United States are beginning, though
1
“Cautionary Verses for Children”: this title of a much used work, published early in the
nineteenth century, shows how far the muse of evangelical
protestantism in England, with her
mind fixed on the idea of danger, had at last drifted away from the original gospel freedom.
Mind-cure might be briefly called a reaction against all that religion of chronic anxiety which
marked the earlier part of our century in the evangelical circles of England and America.
80THE VARIETIES OF RELIGIOUS EXPERIENCE
with much recalcitrancy and protesting, to open their eyes. It is
evidently bound to develop still farther, both speculatively and prac-
tically, and its latest writers are far and away the ablest of the group.
1
It matters nothing that, just as there are hosts of persons who cannot
pray, so there are greater hosts who cannot by any possibility be
influenced by the mind-curers’ ideas. For our immediate purpose,
the important point is that so large a number should exist who can
be so influenced. They form a psychic type to be studied with respect.
2
To come now to a little closer quarters with their creed. The
fundamental pillar on which it rests is nothing more than the
general basis of all religious experience, the fact that man has a dual
nature, and is connected with two spheres of thought, a shallower
1
I refer to Mr. Horatio W. Dresser and Mr. Henry Wood, especially the former. Mr.
Dresser’s works are published by G. P. Putnam’s Sons, New York and London; Mr. Wood’s
by Lee & Shepard, Boston.
2
Lest my own testimony be suspected, I will quote another reporter, Dr. H. H. Goddard,
of Clark University, whose thesis on “the Effects of Mind on Body as evidenced by Faith
Cures” is published in the American Journal of Psychology for 1899 (vol. x.). This critic,
after a wide study of the facts, concludes that the cures by mind-cure exist, but are in no
respect different from those now officially recognized in medicine as cures by suggestion; and
the end of his essay contains an interesting physiological speculation as to the way in which
the suggestive ideas may work (p. 67 of the reprint). As regards the general phenomenon
of mental cure itself, Dr. Goddard writes: “In spite of the severe criticism we have made of
reports of cure, there still remains a vast amount of material, showing a powerful influence of
the mind in disease. Many cases are of diseases that have been diagnosed and treated by the
best physicians of the country, or which prominent hospitals have tried their hand at curing,
but without success. People of culture and education have been treated by this method with
satisfactory results. Diseases of long standing have been ameliorated, and even cured. . . . We
have traced the mental element through primitive medicine and folk-medicine of to-day,
patent medicine, and witchcraft. We are convinced that it is impossible to account for the
existence of these practices, if they did not cure disease, and that if they cured disease, it
must have been the mental element that was effective. The same argument applies to those
modern schools of mental therapeutics – Divine Healing and Christian Science. It is hardly
conceivable that the large body of intelligent people who comprise the body known distinc-
tively as Mental Scientists should continue to exist if the whole thing were a delusion. It is
not a thing of a day; it is not confined to a few; it is not local. It is true that many failures are
recorded, but that only adds to the argument. There must be many and striking successes to
counterbalance the failures, otherwise the failures would have ended the delusion. . . . Christian
Science, Divine Healing, or Mental Science do not, and never can in the very nature of
things, cure all diseases; nevertheless, the practical applications of the general principles of
the broadest mental science will tend to prevent disease. . . . We do find sufficient evidence
to convince us that the proper reform in mental attitude would relieve many a sufferer of ills
that the ordinary physician cannot touch; would even delay the approach of death to many
a victim beyond the power of absolute cure, and the faithful adherence to a truer philosophy
of life will keep many a man well, and give the doctor time to devote to alleviating ills that
are unpreventable” (pp. 33, 34 of reprint).