Upon this superstructure a great edifice of dogma and
speculation has been built. Theosophy explains everything in the heavens above, the earth beneath, and the waters under the earth to the satisfaction of its followers all worked out in detail, and capable of diagraming and blackboard demonstration. Prominent in its teachings we find the detailed theories regarding clairvoyance, telepathy, second-sight, spirit-return, astral bodies, etc., and particularly the favorite New Thought doctrine that thoughts are things, and that it is possible to influence another by one s projected thoughts, even though great distances intervene. The earlier Theosophical books, as well as the later, have many references to this power of thought, and the New Thought undoubtedly received many of its ideas on this subject, directly and indirectly, through Theosophy. Prentice Mulford, a writer of the early 80 s, did much to popularize Theosophical ideas and conceptions, and was a direct connecting link between Theosophy and the New Thought, his favorite axiom: Thoughts are Things, having become quite a slogan of the latter. The Theosophical doctrine of reincarnation and Karma have found much favor among many of the followers of New Thought, although others reject it and favor the idea of a spiritual progression from plane to plane, higher and higher, toward the one divine principle. Its pantheistic ideas are also very apparent in many of the several cults of the New Thought movement. It must be noted, however, that Theosophy has had but little to say regarding healing of physical ills by mental and spiritual power so the New Thought is not under obligations to it for this part of the latter s working creed, this feature having been derived from other sources. Christian Science, the most successful of any of the cults which are grouped under the general term of New Thought, was founded by Mary Baker Eddy in the 60 s, although it did not rise into popular favor for many years after that time. Whether or not Mrs. Eddy received her inspiration from Dr. P. New Thought, Theosophy and Christian Science. 149 P. Quimby, as some claim, is outside the matter of the present consideration. Whatever may have been the history of her start in the movement, the fact is indisputable that the Christian Science of to-day is the result of her own energy, ability and judgment, and she is justly entitled to her claim of founder and actual promoter of the movement. Without Mrs. Eddy, Christian Science would not be known as it is to-day. The Christian Scientists hold that no one not a member of their organization can have sufficient knowledge of its principles to explain them, or even intelligently discuss them. This may be so, and the best I can do is to present for your consideration the fundamental principles of Christian Science as they seem to be upon careful inquiry. It would seem that Christian Science is based upon the fundamental idea of the existence of an omnipresent, omnipotent, and omniscient principle of Being, known as God, the divine individuality of which (or whom) can be discerned only spiritually and supersensibly, and which cannot be cognized by mortal mind or the so-called material senses. God is held to be Life, Truth, Love, Spirit and the Divine Principle of all true Being, and the sole creative principle, cause, origin, source, basis, foundation, government, and law of all
that has actual and permanent existence. God is also held to be
the sole Substance that is, that the Divine Spirit-Mind is the only actual, immortal substance or reality. The Divine Mind is held to be conscious only of good, spirit, life and health, and does not create or consent to any form of evil, sin, sickness, death, or matter, which, instead, are held to be errors of mortal mind abnormalities and monstrosities the negation of Truth the paraphernalia of an ignorant and depraved sense of existence which are but relative qualities, and both of which fear, sin, superstition, ignorance, and an erroneous philosophy mortal mind, in short are held to constitute the primal cause of the degradation which has involved the human race in The Crucible of Modern Thought 150 mortality, which, however, is, may be, and will be, overcome by the knowledge of the Truth which is in Christian Science. It will be seen at once, by those who have followed us in the preceding chapters, that the fundamental principle of Christian Science is essentially idealistic. It partakes of the nature of the conception of Bishop Berkeley, but in many ways is nearer to the idealism of the centuries-old advanced school of the Vedanta Philosophy of India. Both hold that there is but one reality one life one substance that of the Absolute, or God. Both hold that the material universe is illusory and that all things exist only as ideas in the mind of the One. The Vedantist claims that the appearance of the phenomenal world, with its succession of change, and its plurality of souls, is due to maya (illusion) arising from avidya (ignorance) which binds the individual until the scales drop from his eyes and he sees the Truth of the Oneness. The Christian Scientist holds that the material world is non-existent in reality, but arises from the errors of mortal mind which may be overcome by a knowledge of the Truth which is in Christian Science. In many particulars Christian Science seems to run on all fours with the idealism of the past and present Oriental and Occidental but in one important particular it diverges, and this one particular is claimed by its followers to be all-important. We allude to the fact that Christian Science holds that the Divine Mind actually images and is conscious of only the good, the beautiful and the true, and does not idealize, image, create, form or consent to the evil, sin, sickness or death, which are held to be pure illusion or errors of mortal mind. The Vedanta, and similar philosophies, on the contrary, hold that the Absolute is above good and evil, which are but relative qualities, and both of which are alike unreal and illusory. Justice requires that this distinction be noted in all comparisons of Christian Science and other forms of Idealism. The origin of mortal mind of Christian Science is not explained in its philosophy, although it is stated to have no basis in reality. Like the maya and avidya New Thought, Theosophy and Christian Science. 151 of the Hindus it appears to be an illusory cause of illusion a series of negation of Truth. At the best, both would seem to be the result of circular reasoning. It would seem to the humble observer that an all-wise, all-powerful, all-loving Absolute or Supreme Being, could and would, prevent the arising of maya or mortal mind, or at least immediately destroy such if it did arise. Unless, indeed, we admit, with Hegel, that the negation or opposite of everything, even Truth, must exist from the very nature of Truth itself.
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