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Topic: Quimby Manuscripts
Section: Chapter 13 - Questions and Answers, part 1 of 2
Table of Contents to this Topic
Chapter 13 QUESTIONS AND ANSWERS
[In order to clear the way for real understanding of his theory, Dr. Quimby wrote in February, 1862, answers to fifteen questions put to him by one of his patients. Copies of this manuscript were kept on hand to loan to new patients, and some of the patients made their own copies. On the cover of a copy made in June, 1862, George Quimby has written, "Mrs. Patterson first saw Dr. Quimby in Oct., 1862, 4 months after this was written. Questions and Answers. Portland, June, 1862" George Quimby loaned a copy of this manuscript to Miss Milmine when she was tracing out the various changes made in "Questions and Answers," as recorded in her "Life of Mary Baker G. Eddy." (1) This manuscript is not so clear as the brief articles printed in the following chapter, and known as "Volume I," also loaned to patients and Mrs. Patterson-Eddy. It is printed as originally written, with a few changes in punctuation and capitalization to conform to writings of the same year. Obscure points will be made plain by selections from later articles, in Chapters XV-XVIII.]
(1) See Appendix, "The Quimby-Eddy Controversy." 166
QUESTION 1. You must have a feeling of repugnance towards certain patients. How do you overcome it and how can I do the same ?
Answer. In order to make you fully understand how I overcome the repugnance it will require some little explanation of my mode of curing, for my cures are in my belief or wisdom, and the patient's disease is in his belief or knowledge. Now my wisdom is not knowledge, for what a man thinks he knows is knowledge or opinion, but what is wisdom to a man, he has no opinion about. As God is Wisdom, Wisdom is Science and we call the proof of getting Science knowledge, belief or reason; but when the answer comes, our knowledge vanishes and we are swallowed up in God or Wisdom. The sick are strangers to this Wisdom, being led by false guides without it, who have eyes and see not, ears and hear not, and hearts that cannot understand, therefore like strangers they are at the mercy of every one's opinion. Having a strong desire for wisdom or health, they call on every one for their food or wisdom. So when they ask for bread they receive a stone, or for water they receive vinegar, and thus they are driven like sheep to the slaughter, not daring to open their mouths. This is the state of the patient who asks the above question. My wisdom sees their condition, feels their woes and comes to the rescue, but to get them from their enemy is often an arduous task. The repugnance of which you speak is not towards their personal senses, but to the ideas their senses are attached to. As the ideas are knowledge to them, they are a person besides themselves and it is the identity disease that I first come in contact with. This is what I have to annihilate, and at first I sometimes feel a repugnance towards the sick such as a man will feel in entering a penitentiary to rescue a victim, who has been innocently confined, the disturbance of the rescue sets the house in an uproar, the victim not knowing the cause is as much frightened as her enemies. But when I succeed in destroying her enemies or opinion and get her to wisdom or [her real] self she receives me as one who has saved her from the jaws of death. This to her is health and happiness. You say how can I do the same? If you believe this Wisdom is superior to opinions, and that opinions are nothing but error that man has embraced, then when you come in contact with a person diseased, your wisdom will throw the mantle of charity over their errors, if it is for the restoration of their health. But if the repugnance arises from some unknown cause, examine yourself and see if the fault lies at your own door. If not you may be sure it is some false opinion in the person that troubles them. So to overcome their evil or error, pour on coals from the fire of love or charity in the form of right reason till you melt down the image of brass that is set up in their minds, and they will leave their errors and embrace the truth. This is heaven.
2. "You say when you know a thing, it is not an opinion. I can understand that, but how may I be really sure I know a thing? I have felt perfectly sure of a thing and still afterwards found I had been in error, or had been mistaken."
Knowledge, as I have said, is not wisdom, but it may be harmony and it may seem like wisdom. Yet there is a discord. So discord is harmony not understood. To know how to correct this harmony or knowledge that it may be wisdom is the question to consider. The first part of your question where you say "I can understand that" is contradictory to the last sentence, showing that you do not understand. Here is the discord. You say you have been perfectly sure of a thing and yet found you have been mistaken. Now if your wisdom had been perfect, in the thing you thought you knew, it would have revealed the discord or error. So to purify yourself from error so that you may know the truth or Wisdom, is a process of reasoning outside of matter, for there is no wisdom in matter. So that when you have arrived at a truth, if you find it attached to a belief, you may know it is not a truth, for it may change; but this is a truth, that a belief may be changed. God is Truth and there is no other truth, and if we know God the same is known to us. I will now try to attach your senses to God, not the God of this world or Christian's God; but the God of the living, and not of the dead. My God is my standard of truth, and as I know God the same is known to me. I know I am writing this if I know anything; but to know that I shall finish it admits a doubt and to know that you will understand it admits more doubt. This doubt is not wisdom but belongs to that class of man's inventions called reason, knowledge, etc. God is not seen in this question, perfect, except as far as I see, but He is seen in the clouds of my knowledge. When you read this if you understand it, then you will see God face to face but not as Moses did. I await your answer, to know whether He does appear to your understanding; if so then here is your proof that you are born of God in this one thing then you cannot know anything more so far as this question goes. Man's God is all the time listening to his prayers and setting all sorts of trouble. My God does not act at all, He has finished His work and leaves man to work out his happiness according to his own wisdom. I will give you the attributes of my God. The Wisdom or God is in this letter, and if you understand, you will hear His voice saying I understand this. So the understanding is God, for in that there is no matter, and to understand is Wisdom, not matter, and to know wisdom is to know God, for that is Wisdom. I will give you some ideas of God, reduced to man's knowledge. All science is a part of God, and when man understands Science the same is known to God; but the world's God is based on man's opinion and right and wrong is the invention of man, while God is in their reason, but not known. Here is an illustration. The bells are ringing. I walk to church and take a seat. The minister opens the Bible and reads the text from John. The fact of going to church, and seeing the minister is known to me, but there might be a doubt in regard to the Bible, for it might be another book. This last I admit with a doubt, and also the verse and chapter is a doubt. He reads the thirteenth chapter of John, 36th verse, where Peter says, "Lord, why cannot I follow thee now? I will lay down my life for thy sake." All the above as far as words go is true, but when he comes to explain where Jesus went, when He came back, or if He went at all, and why His wisdom was knowledge, he reminded me of Paul's words: "All men have knowledge, knowledge puffeth up, charity or wisdom edifieth." I could see nothing but an opinion of what he had no wisdom, a parable of something which he might know as a belief but not wisdom. The explanation of the Bible is founded on man's opinion, and not on Wisdom. The Bible contains Wisdom, but it is not understood, and to prove a thing is to put your proof into practice, for all men can give an opinion. Jesus came into the world not to give an opinion, but to bring light into the world upon some?thing that was in the dark. What was it? where was it? how did He describe it? and what was the remedy? He tells the story Himself, where He called His disciples together and gave them power or wisdom. Now if it was power and not wisdom, then He knew not what Wisdom was. So far as I can see, it admits a doubt, but I have no doubt of what He meant to command them to do. In Math. Ch. XI. He went to preach, and put His preaching into practice. John was cast into prison for preaching the coming of some one who would put this great truth into practice, so he sent one of his dis?ciples to Jesus to inquire if He was the one that was to come, or do we look for another. Now what was He to come for? Jesus answers this question when He said, "Go tell John the things you have seen and heard, how the blind receive their sight, etc." After telling how John or this truth had suffered, how it had been put down by force, He made a parable of the ignorance of his generation. "We have piped unto you and ye have not danced." Then giving a statement about error, He says "Oh Father, Lord of heaven and earth, because thou hast hidden this truth from the wise and revealed it unto babes," even so is it. All things concerning these errors are revealed unto me by my Father. No one knows the truth but the Father, save the son, Jesus, and those to whom He shall teach this truth. Then He says, "Come unto me, all ye that labor and are heavy laden and I will give you rest, take my yoke upon you and learn of me, for my burden is light." You see that His labor was with the sick, and not the well, and all His talk was to explain where the people had been deceived by the priests and doctors, and if they learned wisdom they would be cured. The knowledge of man puts false construction on his wisdom and gets up a sort of religion which has nothing to do with Jesus' truth. There is where the fault lies. If you do not believe the Bible as they explain it then you are an infidel. So all who cannot believe it as it has been explained, must throw it away. I do not throw the Bible away, but throw the explanation away, and apply Jesus' own words as He did and as He intended they should be applied, and let my works speak for themselves, whether they are of God or man, and leave the sick to judge.
3. "Our spiritual senses are often more acute than our natural ones. What is the difference ? What do you call the spirit-world?"
I will try to explain the difference between spiritual and natural senses. If I had never seen you and wished to write you a letter on some worldly affair, I should address your natural senses, and you would attach yourself to my knowledge. Suppose you believe what I say, then your belief is founded on my knowledge. This belongs to the natural world and your happiness or misery is in your belief. But I have sat by you and taken your feelings, these are [disclosed by] your spiritual senses, not wisdom but ideas not named or classified. In the spiritual world there are things as they are in the natural world that affect us as much, but these are not known by the natural senses or wisdom. The separation of these is what Jesus calls the Law and the Gospel. The natural senses are under the law governed by the knowledge of the natural world, subject to all the penalties and punishments man can invent. The spiritual senses have their spiritual world, with [knowledge of] all the inventions of the natural world, but the communication [relationship] is not admitted by the natural man except as a mystery. There is just as much progress in the spiritual as in the natural world, and the Science I teach is the wisdom of my God [applied] to the senses in the spiritual world. So it requires a teacher to teach the wisdom of God in the spiritual world, as well as that spiritual wisdom that has been reduced to man's senses in the so-called science. Paul says "How shall they believe in him of whom they have not heard? And how shall they hear without a preacher?" And how shall they teach unless they be sent or understand how to teach? I am now talking to your spiritual senses, standing at your door, knocking with my wisdom at your heart or belief for admittance; if you can understand, then I will come in and drink this Truth with you, and you with me. This is the spiritual world or senses. Suppose you are sick, and feel you need a physician; then is the time you in your spirit will call on me, or my spirit, and when I come if you know my voice or understand, you will open the door, and when you do understand, I am with you.
4. "Is not one's own experience wisdom to him in a certain sense ?"
Wisdom is not knowledge but the answer to our knowl?edge. But in error knowledge is wisdom, till Wisdom comes. For example: Suppose I make a sound, that is not wisdom but a sensation. Suppose you try to imitate it, this process is called knowledge or reason. When the sound is in tone with me, this is wisdom not understood. So we call it wisdom, but when we can make the tone intelligently and teach it to others, then the tone is the effect of wisdom, and wisdom comes out of the discord. Wisdom is always the same, it is the point of all attraction, and everything must come to this, it is harmony. This is the Christ. True Wisdom contains no matter, false wisdom is the harmony not understood. I will illustrate: Suppose you tell me a story that you say is true, but you get your information from another. I believe it and to me it is wisdom, but you see it is not wisdom, for there is a chance for deception. But Wisdom leaves no loophole, it can be tested. This was the contra versy of Jesus. The priests thought their opinions were wisdom, but He knew they were false. To test their wisdom was to put it into practice, so every one was to be known by his works, whether they were of God or not. Jesus showed His wisdom by His works, for when they brought Him the sick He healed them. So did others pretending the same way. If Jesus knew how He cured, then the kingdom of heaven had come to their understanding; but if He did not, then He was just as ignorant as they were, and the world was no wiser for His cures. His wisdom was from above, theirs from man's ignorance. These made the two worlds, Science and error, and as man has borne the one, he shall also bear the other.
5. "Is it possible for one to condense his spiritual self so as to be seen by the natural eye of others as Jesus did?"
This question is not properly stated. Jesus never said He had a spirit, but said, "spirit hath not flesh and blood, as you see me have." There was the rock that they split upon. Jesus' wisdom knew that it was not in the idea body: their knowledge made mind in and a part of the body. So each reasoned according to their wisdom. Their wisdom was their opinion about what persons had said a thousand years before without any proof but merely as an opinion; this they called knowledge. Therefore Jesus' wisdom or Christ was a mystery to them. So when Christ or Wisdom spake through Jesus saying, "though you destroy this temple I will build it up again," this that spoke was the wisdom, so the builder was not destroyed, but the temple. But they believed as all the Christians of our day do, that the temple and the builder were the same; so that when the former was destroyed, they had no idea of what Christ intended to do. Here comes in your question. The Christ that acted upon the idea "Jesus" admitted flesh and blood as well as His enemies, but His wisdom knew it was only an idea, that He could speak into existence and out. So when they destroyed the idea "Jesus" they destroyed to themselves Jesus Christ, or mind and matter. Now when this Wisdom made Himself manifest to them, they thought He was a spirit, for they believed in spirits, but Christ to Himself was the same Jesus as before; for Jesus only means the idea of flesh and blood or senses, or all that we call man. Now, Christ retained all this and to Himself He had flesh and blood. This was to show that when you think a person dead he is dead to you, but to himself there is no change, he retains all the senses of the natural man, (1) as though no change to the world had taken place. This was what Jesus wanted to prove. Man condenses his identity just according to his belief; this all men do, some more than others. I cannot tell how much I can condense my identity to the sick, but I know I can touch them so they can feel the sensation. To me I really see myself but I cannot tell about them. I will try to prove the answer to you. When you read this I will show you myself and also the number of persons in the room where I am, writing this. Let me know the impression you may have of the number. This is the Christ that Jesus spoke of. How much of the Christ I can make known to you, I wait your answer to learn. Read the 16th Chap. of John; He speaks of this truth that shall come to the disciples as I am coming to you. (2)
(1) The italics are Quimby's.
(2) That is, Dr. Quimby will make himself known by means of an "absent treatment," and this will show the questioner how far Quimby can project his spiritual self.