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Christian Science
APPENDIX A
ORIGINAL FIRST PREFACE TO SCIENCE AND HEALTH
There seems a Christian necessity of learning God’s power and purpose to heal both mind and body. This thought grew out of our early seeking Him in all our ways, and a hopeless as singular invalidism that drugs increased instead of diminished, and hygiene benefited only for a season. By degrees we have drifted into more spiritual latitudes of thought, and experimented as we advanced until demonstrating fully the power of mind over the body. About the year 1862, having heard of a mesmerist in Portland who was treating the sick by manipulation, we visited him; he helped us for a time, then we relapsed somewhat. After his decease, and a severe casualty deemed fatal by skilful physicians, we discovered that the Principle of all healing and the law that governs it is God, a divine Principle, and a spiritual not material law, and regained health.
It was not an individual or mortal mind acting upon another so-called mind that healed us. It was the glorious truths of Christian Science that we discovered as we neared that verge of so-called material life named death; yea, it was the great Shekinah, the spirit of Life, Truth, and Love illuminating our understanding of the action and might of Omnipotence! The old gentleman to whom we have referred had some very advanced views on healing, but he was not avowedly religious neither scholarly. We interchanged thoughts on the subject of healing the sick. I restored some patients of his that he failed to heal, and left in his possession some manuscripts of mine containing corrections of his desultory pennings, which I am informed at his decease passed into the hands of a patient of his, now residing in Scotland. He died in 1865 and left no published works. The only manuscript that we ever held of his, longer than to correct it, was one of perhaps a dozen pages, most of which we had composed. He manipulated the sick; hence his ostensible method of healing was physical instead of mental.
We helped him in the esteem of the public by our writings, but never knew of his stating orally or in writing that he treated his patients mentally; never heard him give any directions to that effect; and have it from one of his patients, who now asserts that he was the founder of mental healing, that he never revealed to anyone his method. We refer to these facts simply to refute the calumnies and false claims of our enemies, that we are preferring dishonest claims to the discovery and founding at this period of Metaphysical Healing or Christian Science.
The Science and laws of a purely mental healing and their method of application through spiritual power alone, else a mental argument against disease, are our own discovery at this date. True, the Principle is divine and eternal, but the application of it to heal the sick had been lost sight of, and required to be again spiritually discerned and its science discovered, that man might retain it through the understanding. Since our discovery in 1866 of the divine science of Christian Healing, we have labored with tongue and pen to found this system. In this endeavor every obstacle has been thrown in our path that the envy and revenge of a few disaffected students could devise. The superstition and ignorance of even this period have not failed to contribute their mite towards misjudging us, while its Christian advancement and scientific research have helped sustain our feeble efforts.
Since our first Edition of Science and Health, published in 1875, two of the aforesaid students have plagiarized and pirated our works. In the issues of E. J. A., almost exclusively ours, were thirteen paragraphs, without credit, taken verbatim from our books.
Not one of our printed works was ever copied or abstracted from the published or from the unpublished writings of anyone. Throughout our publications of Metaphysical Healing or Christian Science, when writing or dictating them, we have given ourselves to contemplation wholly apart from the observation of the material senses: to look upon a copy would have distracted our thoughts from the subject before us. We were seldom able to copy our own compositions, and have employed an amanuensis for the last six years. Every work that we have had published has been extemporaneously written; and out of fifty lectures and sermons that we have delivered the last year, forty-four have been extemporaneous. We have distributed many of our unpublished manuscripts; loaned to one of our youngest students, R. K – y, between three and four hundred pages, of which we were sole author – giving him liberty to copy but not to publish them.
Leaning on the sustaining Infinite with loving trust, the trials of to-day grow brief, and to-morrow is big with blessings.
The wakeful shepherd, tending his flocks, beholds from the mountain’s top the first faint morning beam ere cometh the risen day. So from Soul’s loftier summits shines the pale star to prophet-shepherd, and it traverses night, over to where the young child lies, in cradled obscurity, that shall waken a world. Over the night of error dawn the morning beams and guiding star of Truth, and “the wise men” are led by it to Science, which repeats the eternal harmony that it reproduced, in proof of immortality. The time for thinkers has come; and the time for revolutions, ecclesiastical and civil, must come. Truth, independent of doctrines or time-honored systems, stands at the threshold of history. Contentment with the past, or the cold conventionality of custom, may no longer shut the door on science; though empires fall, “He whose right it is shall reign.” Ignorance of God should no longer be the stepping-stone to faith; understanding Him, “whom to know aright is Life eternal,” is the only guaranty of obedience.
This volume may not open a new thought, and make it at once familiar. It has the sturdy task of a pioneer, to hack away at the tall oaks and cut the rough granite, leaving future ages to declare what it has done. We made our first discovery of the adaptation of metaphysics to the treatment of disease in the winter of 1866; since then we have tested the Principle on ourselves and others, and never found it to fail to prove the statements herein made of it. We must learn the science of Life, to reach the perfection of man. To understand God as the Principle of all being, and to live in accordance with this Principle, is the Science of Life. But to reproduce this harmony of being, the error of personal sense must yield to science, even as the science of music corrects tones caught from the ear, and gives the sweet concord of sound. There are many theories of physic and theology, and many calls in each of their directions for the right way; but we propose to settle the question of “What is Truth?” on the ground of proof, and let that method of healing the sick and establishing Christianity be adopted that is found to give the most health and to make the best Christians; science will then have a fair field, in which case we are assured of its triumph over all opinions and beliefs. Sickness and sin have ever had their doctors; but the question is, Have they become less because of them? The longevity of our antediluvians would say, No! and the criminal records of today utter their voices little in favor of such a conclusion. Not that we would deny to Caesar the things that are his, but that we ask for the things that belong to Truth; and safely affirm, from the demonstrations we have been able to make, that the science of man understood would have eradicated sin, sickness, and death, in a less period than six thousand years. We find great difficulties in starting this work right. Some shockingly false claims are already made to a metaphysical practice; mesmerism, its very antipodes, is one of them. Hitherto we have never, in a single instance of our discovery, found the slightest resemblance between mesmerism and metaphysics. No especial idiosyncrasy is requisite to acquire a knowledge of metaphysical healing; spiritual sense is more important to its discernment than the intellect; and those who would learn this science without a high moral standard of thought and action, will fail to understand it until they go up higher. Owing to our explanations constantly vibrating between the same points, an irksome repetition of words must occur; also the use of capital letters, genders, and technicalities peculiar to the science. Variety of language, or beauty of diction, must give place to close analysis and unembellished thought. “Hoping all things, enduring all things,” to do good to our enemies, to bless them that curse us, and to bear to the sorrowing and the sick consolation and healing, we commit these pages to posterity.
MARY BAKER G. EDDY.
APPENDIX B
The Gospel narratives bear brief testimony even to the life of our great Master. His spiritual noumenon and phenomenon, silenced portraiture. Writers, less wise than the Apostles, essayed in the Apocryphal New Testament, a legendary and traditional history of the early life of Jesus. But Saint Paul summarized the character of Jesus as the model of Christianity, in these words: “Consider Him who endured such contradictions of sinners against Himself. Who for the joy that was set before Him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.”
It may be that the mortal life battle still wages, and must continue till its involved errors are vanquished by victory-bringing Science; but this triumph will come! God is over all. He alone is our origin, aim, and Being. The real man is not of the dust, nor is he ever created through the flesh; for his father and mother are the one Spirit, and his brethren are all the children of one parent, the eternal Good.
Any kind of literary composition was excessively difficult for Mrs. Eddy. She found it grinding hard work to dig out anything to say. She realized, at the above stage in her life, that with all her trouble she had not been able to scratch together even material enough for a child’s Autobiography, and also that what she had secured was in the main not valuable, not important, considering the age and the fame of the person she was writing about; and so it occurred to her to attempt, in that paragraph, to excuse the meagreness and poor quality of the feast she was spreading, by letting on that she could do ever so much better if she wanted to, but was under constraint of Divine etiquette. To feed with more than a few indifferent crumbs a plebeian appetite for personal details about Personages in her class was not the correct thing, and she blandly points out that there is Precedent for this reserve. When Mrs. Eddy tries to be artful – in literature – it is generally after the manner of the ostrich; and with the ostrich’s luck. Please try to find the connection between the two paragraphs. – M. T.
APPENDIX C
The following is the spiritual signification of the Lord’s Prayer:
Principle, eternal and harmonious, Nameless and adorable Intelligence, Thou art ever present and supreme. And when this supremacy of Spirit shall appear, the dream of matter will disappear. Give us the understanding of Truth and Love. And loving we shall learn God, and Truth will destroy all error. And lead us unto the Life that is Soul, and deliver us from the errors of sense, sin, sickness, and death, For God is Life, Truth, and Love for ever. – Science and Health, edition of 1881.
It seems to me that this one is distinctly superior to the one that was inspired for last year’s edition. It is strange, but to my mind plain, that inspiring is an art which does not improve with practice. – M. T.
APPENDIX D
“For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them.
“Your Father knoweth what things ye have need of, before ye ask Him.” – CHRIST JESUS.
The prayer that reclaims the sinner and heals the sick, is an absolute faith that all things are possible to God – a spiritual understanding of Him – an unselfed love. Regardless of what another may say or think on this subject, I speak from experience. This prayer, combined with self-sacrifice and toil, is the means whereby God has enabled me to do what I have done for the religion and health of mankind.
Thoughts unspoken are not unknown to the divine Mind. Desire is prayer; and no less can occur from trusting God with our desires, that they may be moulded and exalted before they take form in audible word, and in deeds.
What are the motives for prayer? Do we pray to make ourselves better, or to benefit those that hear us; to enlighten the Infinite, or to be heard of men? Are we benefited by praying? Yes, the desire which goes forth hungering after righteousness is blessed of our Father, and it does not return unto us void.
God is not moved by the breath of praise to do more than He has already done; nor can the Infinite do less than bestow all good, since He is unchanging Wisdom and Love. We can do more for ourselves by humble fervent petitions; but the All-loving does not grant them simply on the ground of lip-service, for He already knows all.
Prayer cannot change the Science of Being, but it does bring us into harmony with it. Goodness reaches the demonstration of Truth. A request that another may work for us never does our work. The habit of pleading with the divine Mind, as one pleads with a human being, perpetuates the belief in God as humanly circumscribed – an error which impedes spiritual growth.
God is Love. Can we ask Him to be more? God is Intelligence. Can we inform the infinite Mind, or tell Him anything He does not already comprehend? Do we hope to change perfection? Shall we plead for more at the open fount, which always pours forth more than we receive? The unspoken prayer does bring us nearer the Source of all existence and blessedness.
Asking God to be God is a “vain repetition.” God is “the same yesterday, and to-day, and forever”; and He who is immutably right will do right, without being reminded of His province. The wisdom of man is not sufficient to warrant him in advising God.
Who would stand before a blackboard, and pray the principle of mathematics to work out the problem? The rule is already established, and it is our task to work out the solution. Shall we ask the divine Principle of all goodness to do His own work? His work is done; and we have only to avail ourselves of God’s rule, in order to receive the blessing thereof.
The divine Being must be reflected by man – else man is not the image and likeness of the patient, tender, and true, the one “altogether lovely”; but to understand God is the work of eternity, and demands absolute concentration of thought and energy.
How empty are our conceptions of Deity! We admit theoretically that God is good, omnipotent, omnipresent, infinite, and then we try to give information to this infinite Mind; and plead for unmerited pardon, and a liberal outpouring of benefactions. Are we really grateful for the good already received? Then we shall avail ourselves of the blessings we have, and thus be fitted to receive more. Gratitude is much more than a verbal expression of thanks. Action expresses more gratitude than speech.
If we are ungrateful for Life, Truth, and Love, and yet return thanks to God for all blessings, we are insincere; and incur the sharp censure our Master pronounces on hypocrites. In such a case the only acceptable prayer is to put the finger on the lips and remember our blessings. While the heart is far from divine Truth and Love, we cannot conceal the ingratitude of barren lives, for God knoweth all things.
What we most need is the prayer of fervent desire for growth in grace, expressed in patience, meekness, love, and good deeds. To keep the commandments of our Master and follow his example, is our proper debt to Him, and the only worthy evidence of our gratitude for all He has done. Outward worship is not of itself sufficient to express loyal and heartfelt gratitude, since He has said: “If ye love Me, keep My Commandments.”
The habitual struggle to be always good, is unceasing prayer. Its motives are made manifest in the blessings they bring – which, if not acknowledged in audible words, attest our worthiness to be made partakers of Love.
Simply asking that we may love God will never make us love Him; but the longing to be better and holier – expressed in daily watchfulness, and in striving to assimilate more of the divine character – this will mould and fashion us anew, until we awake in His likeness. We reach the Science of Christianity through demonstration of the divine nature; but in this wicked world goodness will “be evil spoken of,” and patience must work experience.
Audible prayer can never do the works of spiritual understanding, which regenerates; but silent prayer, watchfulness, and devout obedience, enable us to follow Jesus’ example. Long prayers, ecclesiasticism, and creeds, have clipped the divine pinions of Love, and clad religion in human robes. They materialize worship, hinder the Spirit, and keep man from demonstrating his power over error.
Sorrow for wrong-doing is but one step towards reform, and the very easiest step. The next and great step required by Wisdom is the test of our sincerity – namely, reformation. To this end we are placed under the stress of circumstances. Temptation bids us repeat the offence, and woe comes in return for what is done. So it will ever be, till we learn that there is no discount in the law of justice, and that we must pay “the uttermost farthing.” The measure ye mete “shall be measured to you again,” and it will be full “and running over.”
Saints and sinners get their full award, but not always in this world. The followers of Christ drank His cup. Ingratitude and persecution filled it to the brim; but God pours the riches of His love into the understanding and affections, giving us strength according to our day. Sinners flourish “like a green bay-tree”; but, looking farther, the Psalmist could see their end – namely, the destruction of sin through suffering.
Prayer is sometimes used, as a confessional to cancel sin. This error impedes true religion. Sin is forgiven, only as it is destroyed by Christ-Truth and Life. If prayer nourishes the belief that sin is cancelled, and that man is made better by merely praying, it is an evil. He grows worse who continues in sin because he thinks himself forgiven.
An apostle says that the Son of God (Christ) came to “destroy the works of the devil.” We should follow our divine Exemplar, and seek the destruction of all evil works, error and disease included. We cannot escape the penalty due for sin. The Scriptures say, that if we deny Christ, “He also will deny us.”
The divine Love corrects and governs man. Men may pardon, but this divine Principle alone reforms the sinner. God is not separate from the wisdom He bestows. The talents He gives we must improve. Calling on Him to forgive our work, badly done or left undone, implies the vain supposition that we have nothing to do but to ask pardon, and that afterwards we shall be free to repeat the offence.
To cause suffering, as the result of sin, is the means of destroying sin. Every supposed pleasure in sin will furnish more than its equivalent of pain, until belief in material life and sin is destroyed. To reach heaven, the harmony of Being, we must understand the divine Principle of Being.
“God is Love.” More than this we cannot ask; higher we cannot look; farther we cannot go. To suppose that God forgives or punishes sin, according as His mercy is sought or unsought, is to misunderstand Love and make prayer the safety-valve for wrong-doing.
Jesus uncovered and rebuked sin before He cast it out. Of a sick woman He said that Satan had bound her; and to Peter He said, “Thou art an offense unto me.” He came teaching and showing men how to destroy sin, sickness, and death. He said of the fruitless tree, “It is hewn down.”
It is believed by many that a certain magistrate, who lived in the time of Jesus, left this record: “His rebuke is fearful.” The strong language of our Master confirms this description.
The only civil sentence which He had for error was, “Get thee behind Me, Satan.” Still stronger evidence that Jesus’ reproof was pointed and pungent is in His own words – showing the necessity for such forcible utterance, when He cast out devils and healed the sick and sinful. The relinquishment of error deprives material sense of its false claims.
Audible prayer is impressive; it gives momentary solemnity and elevation to thought; but does it produce any lasting benefit? Looking deeply into these things, we find that “a zeal… not according to knowledge,” gives occasion for reaction unfavorable to spiritual growth, sober resolve, and wholesome perception of God’s requirements. The motives for verbal prayer may embrace too much love of applause to induce or encourage Christian sentiment.
Physical sensation, not Soul, produces material ecstasy, and emotions. If spiritual sense always guided men at such times, there would grow out of those ecstatic moments a higher experience and a better life, with more devout self-abnegation, and purity. A self-satisfied ventilation of fervent sentiments never makes a Christian. God is not influenced by man. The “divine ear” is not an auditorial nerve. It is the all-hearing and all-knowing Mind, to whom each want of man is always known, and by whom it will be supplied.
The danger from audible prayer is, that it may lead us into temptation. By it we may become involuntary hypocrites, uttering desires which are not real, and consoling ourselves in the midst of sin, with the recollection that we have prayed over it – or mean to ask forgiveness at some later day. Hypocrisy is fatal to religion.
A wordy prayer may afford a quiet sense of self-justification, though it makes the sinner a hypocrite. We never need despair of an honest heart, but there is little hope for those who only come spasmodically face to face with their wickedness, and then seek to hide it. Their prayers are indexes which do not correspond with their character. They hold secret fellowship with sin; and such externals are spoken of by Jesus as “like unto whited sepulchres… full of all uncleanness.”
If a man, though apparently fervent and prayerful, is impure, and therefore insincere, what must be the comment upon him? If he had reached the loftiness of his prayer, there would be no occasion for such comment. If we feel the aspiration, humility, gratitude, and love which our words express – this God accepts; and it is wise not to try to deceive ourselves or others, for “there is nothing covered that shall not be revealed.” Professions and audible prayers are like charity in one respect – they “cover a multitude of sins.” Praying for humility, with whatever fervency of expression, does not always mean a desire for it. If we turn away from the poor, we are not ready to receive the reward of Him who blesses the poor. We confess to having a very wicked heart, and ask that it may be laid bare before us; but do we not already know more of this heart than we are willing to have our neighbor see?
We ought to examine ourselves, and learn what is the affection and purpose of the heart; for this alone can show us what we honestly are. If a friend informs us of a fault, do we listen to the rebuke patiently, and credit what is said? Do we not rather give thanks that we are “not as other men?” During many years the author has been most grateful for merited rebuke. The sting lies in unmerited censure – in the falsehood which does no one any good.
The test of all prayer lies in the answer to these questions: Do we love our neighbor better because of this asking? Do we pursue the old selfishness, satisfied with having prayed for something better, though we give no evidence of the sincerity of our requests by living consistently with our prayer? If selfishness has given place to kindness, we shall regard our neighbor unselfishly, and bless them that curse us; but we shall never meet this great duty by simply asking that it may be done. There is a cross to be taken up, before we can enjoy the fruition of our hope and faith.
Dost thou “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind?” This command includes much – even the surrender of all merely material sensation, affection, and worship. This is the El Dorado of Christianity. It involves the Science of Life, and recognizes only the divine control of Spirit, wherein Soul is our master, and material sense and human will have no place.
Are you willing to leave all for Christ, for Truth, and so be counted among sinners? No! Do you really desire to attain this point? No! Then why make long prayers about it, and ask to be Christians, since you care not to tread in the footsteps of our dear Master? If unwilling to follow His example, wherefore pray with the lips that you may be partakers of His nature? Consistent prayer is the desire to do right. Prayer means that we desire to, and will, walk in the light so far as we receive it, even though with bleeding footsteps, and waiting patiently on the Lord, will leave our real desires to be rewarded by Him.
The world must grow to the spiritual understanding of prayer. If good enough to profit by Jesus’ cup of earthly sorrows, God will sustain us under these sorrows. Until we are thus divinely qualified, and willing to drink His cup, millions of vain repetitions will never pour into prayer the unction of Spirit, in demonstration of power, and “with signs following.” Christian Science reveals a necessity for overcoming the world, the flesh and evil, and thus destroying all error.
Seeking is not sufficient. It is striving which enables us to enter. Spiritual attainments open the door to a higher understanding of the divine Life.
One of the forms of worship in Thibet is to carry a praying-machine through the streets, and stop at the doors to earn a penny by grinding out a prayer; whereas civilization pays for clerical prayers, in lofty edifices. Is the difference very great, after all?
Experience teaches us that we do not always receive the blessings we ask for in prayer.
There is some misapprehension of the source and means of all goodness and blessedness, or we should certainly receive what we ask for. The Scriptures say: “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.” What we desire and ask for it is not always best for us to receive. In this case infinite Love will not grant the request. Do you ask Wisdom to be merciful and not punish sin? Then “ye ask amiss.” Without punishment, sin would multiply. Jesus’ prayer, “forgive us our debts,” specified also the terms of forgiveness. When forgiving the adulterous woman He said, “Go, and sin no more.”
A magistrate sometimes remits the penalty, but this may be no moral benefit to the criminal; and at best, it only saves him from one form of punishment. The moral law, which has the right to acquit or condemn, always demands restitution, before mortals can “go up higher.” Broken law brings penalty, in order to compel this progress.
Mere legal pardon (and there is no other, for divine Principle never pardons our sins or mistakes till they are corrected) leaves the offender free to repeat the offense; if, indeed, he has not already suffered sufficiently from vice to make him turn from it with loathing. Truth bestows no pardon upon error, but wipes it out in the most effectual manner. Jesus suffered for our sins, not to annul the divine sentence against an individual’s sin, but to show that sin must bring inevitable suffering.
Petitions only bring to mortals the results of their own faith. We know that a desire for holiness is requisite in order to gain it; but if we desire holiness above all else, we shall sacrifice everything for it. We must be willing to do this, that we may walk securely in the only practical road to holiness. Prayer alone cannot change the unalterable Truth, or give us an understanding of it; but prayer coupled with a fervent habitual desire to know and do the will of God will bring us into all Truth. Such a desire has little need of audible expression. It is best expressed in thought and life.
