LIBRARY 
 
 OF THE 
 
 UNIVERSITY OF CALIFORNIA. 
 
 Class ft ~j ; 
 
The How and Why of the 
 Emmanuel Movement 
 
 A HAND-BOOK ON 
 PSYCHO -THERAPEUTICS 
 
 By 
 
 REV. THOMAS PARKER BOYD 
 
 San Francisco 
 
 STlje SaSijttaker & ap Company 
 1909 
 
GENERAL 
 
 COPYRIGHT 1909 
 
 BY 
 THOMAS PARKER BOYD 
 
PREFACE 
 
 AWORLD-wide movement a distinct stage 
 in the evolution of mankind a new book : 
 this is logical. The literature of a movement is 
 an essential part of it. Yesterday the physical 
 man was having his day; today the mental man 
 is having his day; tomorrow the spiritual man is 
 to have his day, and the day-star has appeared. 
 It is not a day of separation from the physical 
 and mental, but of combination, wherein the 
 spiritual nature shall be supreme, and that "holi- 
 ness (wholeness) without which no man shall see 
 the Lord," shall be realized. There is a popular 
 belief that there are unknown and unused forces 
 in and about us that might be used if men knew 
 how. The fact is that, while much has been said 
 and written about principles, comparatively little 
 has been put forth as to methods of applying 
 them. These reasons have seemed to warrant me 
 in telling the How as well as the Why^ in such 
 a manner that the wayfaring man may apply these 
 forces and secure their benefits. 
 
 If it be objected that the knowledge of methods 
 in the use of these mighty forces may be a danger- 
 ous thing to spread broadcast, the answer is found 
 in the words that few will care to challenge, "Ye 
 
 296155 
 
PREFACE 
 
 shall know the truth, and the truth shall make you 
 free." It is also true that everybody uses these 
 mental and spiritual forces, consciously or other- 
 wise. The man who knows how may use them 
 uniformly for good, while he who does not will 
 be a blind Samson, doing wonders often, but 
 sooner or later pulling the house of achievement 
 down upon his head. 
 
 If it be urged that only experts should know 
 of and use these forces, the reply comes in the 
 question, How is a man to become expert in this 
 or any science without study of its principles and 
 practice of its methods? It has been claimed that 
 it is well enough for the public to have a general 
 knowledge of this science, but that its use should 
 be restricted to the physician, the psychologist, or 
 the clergy, lest mistakes be made or unwise use 
 occur. Now, if it could be shown that physicians 
 have proven infallible, or psychologists always 
 scientific, or clergymen always wise, then the 
 point would be well taken, but sound judgment, 
 knowledge, and good intention do not seem 
 to be restricted to these professions, but rather to 
 be pretty generally distributed among men; and, 
 inasmuch as all men are endowed in greater or 
 less degree with the forces used in mental and 
 spiritual healing, requiring only average intelli- 
 gence to understand, and common sense to apply 
 [iv] 
 
PREFACE 
 
 them, it follows that the more widespread the 
 knowledge of these forces and the methods of their 
 use, the greater must be the blessing to mankind. 
 
 For a period of fifteen years the author has been 
 a student and practitioner of mental and spiritual 
 medicine, generally cooperating with the physi- 
 cian, but often proceeding without one in cases 
 where the cause appeared to be of a nervous char- 
 acter, in which the physician had seemingly ex- 
 hausted his skill. In the earlier years of practice, 
 my method was simply that of religious conver- 
 sation, inspiring the patient with hope of recovery 
 through his faith in the goodness of God, whose 
 love could only provide the best things for his 
 children. This was accompanied with prayer and 
 the laying on of hands in the name of the Lord. 
 After some years of practice, my reading and 
 experience brought to me the conviction that the 
 law of suggestion lay at the basis of this and 
 every method of mental and spiritual healing. 
 Following this up I found that purely mental 
 methods were insufficient, and that the spiritual 
 factor must enter in for decisive and permanent 
 results. Then it became clear that mental and 
 spiritual forces could not reach, or at least did not 
 affect to any extent, certain classes of cases, and 
 my practice has been in accordance therewith. 
 
 The substance of this book has been given in 
 [v] 
 
PREFACE 
 
 lectures, addresses, and newspaper articles during 
 some years past, but in their present form as lec- 
 tures before my class for the study of the "Em- 
 manuel movement," on Wednesday evenings dur- 
 ing the past year, in the Ascension Church, Val- 
 lejo, Cal. The purpose was to so instruct the 
 people in How, and When, and Why to use these 
 mental and spiritual forces, that they could use 
 them alone, or in conjunction with their physician 
 and rector. So great has been the blessing to my 
 own parishioners, and so general was the interest 
 aroused in the subject, and the demand for the 
 instruction in more permanent form, that I have 
 decided to put them forth for more general use, 
 believing that they will be a definite contribution 
 to the great movement now going forward for the 
 well-being of the whole man. 
 
 THE AUTHOR. 
 
 [vi] 
 
CONTENTS 
 
 Chapter Page 
 
 Introduction ix 
 
 1 Back to Christ i 
 
 2 Therapeutic Triumphs of the Apostles 
 
 and the Primitive Church 14 
 
 3 Mental Medicine 22 
 
 4 Moral Medicine 30 
 
 5 The Law of Suggestion, and Some of 
 
 Its Practical Uses 37 
 
 6 Sleep Its Therapeutic Value 51 
 
 7 Typical Treatments 65 
 
 8 Hypnotism 83 
 
 9 Personal Magnetism 100 
 
 10 The Will in 
 
 1 1 The Unknown Quantity 119 
 
 12 The Complete Life 130 
 
 [vii] 
 
INTRODUCTION 
 
 SINCE the beginning of man's career, he has 
 sickened and died. He has been sick sick 
 unto death, and has recovered. The art of heal- 
 ing has been practiced from the earliest times. A 
 long list of methods and remedies is our inher- 
 itance. At one end of the procession stands the 
 medicine man with clangor of drum, and trumpet, 
 and bells, to drive disease and the devil away. 
 At the other end of this evolution stands the 
 educated physician, armed with scientific knowl- 
 edge of the body, its organs, circulation of the 
 blood, relation of pulse and temperature to dis- 
 ease, and other important things to give him a 
 correct diagnosis; anesthetics, antiseptics, anti- 
 dotes and specifics, tried by generations and known 
 to be helpful. Between these extremes of de- 
 velopment are all the pathies, shrine cures, bones 
 of the saints, holy waters, quackery, and char- 
 latanism, allopath, homeopath, isopath, osteo- 
 path, electric, botanic, magnetic, Christian Sci- 
 ence, mind cure, faith cure, divine healing, and 
 what not. Each has its following. Each is des- 
 tined to supplant all the others when the world 
 becomes sufficiently enlightened. All can present 
 facts, such as no sensible man cares to deny. Each 
 
 [ix] 
 
INTRODUCTION 
 
 can present long lists of minutely described cures, 
 and if you accept their records, in which usually 
 no failures are recorded, a truly wonderful show- 
 ing can be made. Under the heroic treatment of 
 the regulars some very sick men have recovered, 
 and such is the case with all of the more refined 
 methods of treatment. Many who have "suf- 
 fered many things of many physicians, and spent 
 all, and grew worse" have gone to some quack, or 
 scientist, or faith-curer, and have fully recovered, 
 and they have testified, "I was sick; I tried every 
 remedy; I took this one, and it cured me." Their 
 friends attest: "We have seen these cases. There 
 can be no question of their genuineness." Seeing 
 is believing. The argument is irresistible. If a 
 fisherman, carpenter, blacksmith, shoemaker, sol- 
 dier, clergyman, man or woman, announces the 
 discovery of the possession of healing power, they 
 will in this way soon have a large clientage. Un- 
 questioning assurance on the part of the operator, 
 and expectation on the part of the patient will 
 result in cures, and soon a reputation is built up; 
 then it is easy, for the devil did not lie when he 
 almost said, "Skin for skin, yea, all that a man 
 hath will he give for his health." 
 
 It is recognized by medical men that nineteen 
 out of twenty of the ordinary acute attacks of dis- 
 ease will, with careful attention to diet, hygiene, 
 
INTRODUCTION 
 
 and nursing, recover without medicine. And up- 
 on this "vis medicatrix naturse," the wise physi- 
 cian places more dependence than all else, seeking 
 to follow and assist in the direction of its indi- 
 cated movement, and so hasten the cure. Now the 
 quack, the scientist, or the fakir comes into such 
 a case with nineteen chances to one in his favor. 
 The cure is attributed to him. Nature did the 
 work, and he gets the fee an important matter. 
 Now the great medical scientists for some gen- 
 erations past have been placing less and less reli- 
 ance upon material remedies, and more upon the 
 mental and moral influences about their patients, 
 while psychologists have been busy formulating 
 and demonstrating the law that underlies all these 
 mental methods, or those means of cure in which 
 mental and moral influences have some part. Out 
 of these efforts a scientific basis has been estab- 
 lished for psycho-therapeutics which commends it- 
 self to all schools of the healing art. As the bloom 
 and fruition of all these efforts there has come 
 forth what is without doubt the most significant 
 and far-reaching religious therapeutical movement 
 of this or any age since the time of Christ. It is 
 called the "Emmanuel movement," after the name 
 of the Emmanuel (Episcopal) Church, Boston, 
 where it originated. The rector, Rev. Dr. Elwood 
 Worcester, and his assistant, Rev. Dr. McComb, 
 [xi] 
 
INTRODUCTION 
 
 both trained psychologists, saw the church stand- 
 ing dumb and helpless in the presence of disease 
 and melancholy, and, remembering that Jesus 
 both taught and healed, and so commissioned his 
 followers, lent themselves to the study of prac- 
 tical methods, by which the church might minister 
 to the physical and mental, as well as the moral, 
 illness of their people. Their problem was to 
 bring into working harmony the orthodox Chris- 
 tian faith and the latest approved scientific knowl- 
 edge concerning the mutual relationships of the 
 body, mind and soul of man, and upon these two 
 fundamental pillars of truth conduct a church 
 clinic, adopting such methods as would commend 
 themselves to an intelligent public and at the same 
 time to be in line with the conservative spirit of the 
 Protestant Episcopal church. The movement re- 
 solves itself into a return to the spirit and method 
 of Christ. 
 
 The philosophy of the new movement holds cer- 
 tain concepts that are interesting and vital. Briefly 
 they are, that all things are of God; that in Him 
 we live, move and have our being; that harmony 
 with Him is health for the whole man; that the 
 laws of the body, mind and soul are equally di- 
 vine ; that a clean, healthy, strong body, a rational, 
 well-balanced mind, and a pure heart are equally 
 acceptable to God; that the obligation to have 
 [xii] 
 
INTRODUCTION 
 
 them all is equally binding; that these act and 
 react one upon the other for sickness and for 
 health; that disease may be of purely physical 
 origin, affecting in turn the mind and soul, or that 
 it may be of mental origin, filling the body with 
 pain and compromising the moral integrity, or 
 that it may arise from moral degeneracy, crippling 
 the mind and poisoning the body in turn. It there- 
 fore follows that rational treatment for human ills 
 may be purely physical, or mental, or moral, but 
 generally a combination of two or more. Hence 
 the Emmanuel movement enlists the skilled physi- 
 cian, the learned psychologist, and the priest of 
 spiritual things. The staff of healers consists of 
 expert physicians who know their materia medica, 
 the human anatomy, and the use of instruments, 
 but who recognize that their personal visits often 
 accomplish far more than their pills and powders. 
 Then they have psychologists with expert knowl- 
 edge of the human mind, its constitution and laws ; 
 men who know that pain is a real thing, and that 
 a large share of human ills are of mental origin, 
 not imaginary, but real diseases resulting from 
 allowing the imagination to run riot without the 
 balance wheel of intelligent reason and will power. 
 They have also priests of the church who believe 
 that high moral principle exercising itself in the 
 true worship of unselfish service to man and God 
 [ xiii ] 
 
INTRODUCTION 
 
 is the good medicine that will lead to the cure of 
 mind and body. Working thus in harmony, these 
 disciples of faith and science have wrought works 
 little short of marvelous. 
 
 The work, begun as a parish movement, has 
 grown so that the local demands have overtaxed 
 a large corps of workers, while importunate calls 
 from many cities in this and other lands for 
 knowledge of the work, and pitiful calls for help 
 from sick ones everywhere have had to be put 
 aside. Recognizing the urgent and wide-spread 
 need, the "Emmanuel movement" has been offici- 
 ally launched. Arrangements are now made for 
 establishing the movement in the large centers, 
 and for providing instruction for clergymen who 
 desire to carry on the work in their own parishes, 
 but do not know how. Meantime, in two years 
 the work has been taken up by ministers of many 
 faiths who see in the new movement a return to 
 the faith and practice of the Apostolic Church. 
 These, using in general the same methods as the 
 "Emmanuel" people, are finding a new power in 
 their work. 
 
 Like all great movements that have blessed 
 mankind in a permanent way, the Emmanuel 
 movement was born in the church, and under the 
 leadership of churchmen. To meet opposition was 
 to be expected, but the new psycho-therapeutic 
 [xiv] 
 
INTRODUCTION 
 
 movement does not seek, neither does it shun, con- 
 troversy. It points the skeptical medical prac- 
 titioner, and those of the laity who have the pill, 
 powder and operation habits, to the two great 
 text-books, Dr. A. T. Schofield's "Mental Factor 
 in Medicine," and Dr. Paul Dubois' "Psychic 
 Treatment of Nervous Disorders." Mental phil- 
 osophers and thinkers who desire to break a lance 
 with the new movement on psychological grounds 
 are respectfully asked first to demolish such 
 authorities as James, Munsterberg, Prince, Sidis, 
 Dubois, Bramwell, Florel and a host of other 
 great psychologists. Religious objectors are 
 pointed to the command and example of Christ, 
 the practice of the Apostles, and the therapeutic 
 triumphs of the primitive church. 
 
 Thus far the two most helpful books on the 
 movement are "Religion and Medicine," by Dr. 
 Worcester and his associates, and "Health and 
 Happiness," by Bishop Samuel Fallows. The 
 Author has for many years practiced the principles 
 of the movement, working in harmony with the 
 physician, praying with the sick, imparting hope 
 to the discouraged, and in a definite way making 
 large use of suggestion, and meeting sometimes 
 bitter opposition and even persecution by the ill- 
 informed. He therefore hailed this work coming 
 with the sanction of the Church and under the 
 
 [XV] 
 
INTRODUCTION 
 
 leadership of eminent men, as a vindication of his 
 faith and practice. The "class for the study of 
 the Emmanuel movement" during the year past 
 has been of untold value, not only in a prophylac- 
 tic way, but in relieving people of their ills by 
 showing them how to help themselves, and par- 
 ticularly by the diverting power of a new idea, it 
 has done much to harmonize a disturbed parish 
 life. But probably one of the most helpful fea- 
 tures of the work has been the banishing of dis- 
 content from among Christians who have limited 
 the scope of their divine sonship to a purely 
 spiritual sphere, by bringing them to realize how 
 intensely religious a thing it is to have a healthy 
 body and a sound mind. They have come to see 
 that the full realization of God's presence and 
 power in their lives is contingent on presenting 
 to him a perfect agent for service, a body, a mind 
 and a spirit, as a harp of a thousand strings in 
 perfect tune, upon which he may bring forth 
 divine harmony. 
 
 [xvi] 
 
BACK TO CHRIST 
 
 WHEN the great Teacher gave answer to the 
 inquiry of John the Baptist, as to his being 
 the true Christ, his answer was in substance : "The 
 sick are healed, and the poor have the Gospel 
 preached unto them." This was the proof offered, 
 and it was sufficient for those who knew the pro- 
 phetic outline of the Messiah's work. Whatever 
 construction we may put upon it, the ministry of 
 our Lord was a dual one, dispensing health to the 
 bodies of men, and ministering spiritual solace to 
 their souls. In prophecy and in fulfilment this 
 stands a fact. When that ministry drew to a 
 close, our Lord chose others to continue his work, 
 and the great commission to them was to preach 
 the Gospel, heal the sick, and to absolve men 
 from their sins, with the promise that the same 
 signs should attend their ministry as had marked 
 his. Have they followed? One has but to casu- 
 ally glance at the ministry of St. Peter, St. Paul, 
 St. James, and, in fact, the entire primitive church 
 for some three centuries to find the dual ministry 
 of preaching and healing in operation. Then all 
 is changed. The therapeutic triumphs cease, and 
 for fifteen centuries Christianity has been busy 
 trying to explain why. It is related of St. 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 Thomas Aquinas that as he passed through the 
 Vatican treasury where the monks were counting 
 the sacks of gold, one of them said, "Dr. Thomas, 
 St. Peter can no longer say, as he did at the beauti- 
 ful gate, 'Silver and gold have I none.' ' "Alas, 
 'tis true," answered St. Thomas. "Neither can 
 he say, 'In the name of Jesus Christ, rise up and 
 walk.' ' This loss of power is not peculiar to 
 any one communion. Spiritual impotence is well 
 nigh universal. To account for it every sort of 
 specious pleading has been put forth to show that 
 the double ministry of Jesus teaching and heal- 
 ing was not intended to be universal, for all 
 men, and for all time, and men point to the long 
 centuries of a preaching ministry only as a proof 
 that the healing ministry was to cease from the 
 simple fact that it did cease, and the vast majority 
 of clergy and laity have accepted this abnormal 
 Christianity, shorn of its right arm of power, as 
 the will and plan of God. Do you, reader? Then 
 go back, man, back to Christ! Take your New 
 Testament and the history of the primitive church, 
 and in the light of their therapeutic triumphs see 
 if there is not another and truer answer. Is not 
 the true cause found in emphasizing the organism 
 at the expense of the life? When the Church 
 began to reach out toward world politics and tem- 
 poral power, how long did she retain the power 
 
 [2] 
 
BACK TO CHRIST 
 
 of her double commission? How long until false 
 miracles are set forth to replace the true wonder- 
 working power of the Gospel? And the over- 
 emphasis of any feature of that Gospel has ever 
 been attended by impotence in some direction 
 vital to the Church's largest success. And can- 
 dor compels the statement that no greater danger 
 can threaten the Church today than to unduly em- 
 phasize the healing of the body, making it the 
 primary thought of the Church, rather than the 
 cure of the soul. Loaves and fishes are good in 
 their place, but to follow Christ for these is, to 
 say the least, not the noblest motive. Yet it must 
 be said that the poor, to whom the Gospel was 
 preached, flocked to his standard, and the common 
 people heard him gladly, and doubtless because 
 that Gospel brought physical as well as spiritual 
 benefit. It was significant that at a mass-meeting 
 of workingmen, mention of the Church by one of 
 the speakers called forth hisses, while the mention 
 of Christ was greeted with cheers. The lament 
 is world wide that the Church has lost her hold 
 upon the common people, who heard her great 
 founder with gladness. It is claimed that work- 
 ingmen no longer throng her services. Have they 
 become irreligious, or has the church no adequate 
 message for the world's toilers? Here and there 
 a clergyman has answered the question by going 
 
 [3] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 to these people with a message that answered the 
 demand of their lives, and the response has been 
 gratifying. Let us go back to Christ; learn anew 
 his message of health and happiness for all people, 
 and instead of following the Christ of the flesh, 
 let us go forward with the spiritual Christ, who is 
 with his people for all time the true Emmanuel. 
 Any study of the Christ's method is necessarily 
 limited by the difficulty of an incomplete, and 
 often defective, record. Incomplete in that it 
 does not always make clear what the disease was, 
 so that we are left with an imperfect diagnosis. 
 And furthermore the details of the treatment 
 given leaves much to inference. The record is 
 defective in that it reflects the crude notions of 
 the time concerning "possession of devils, etc." 
 These ideas our Lord himself seems to have held, 
 whether from the standpoint of accommodation 
 to the generally accepted views of the time, or 
 from a lack of scientific knowledge, cannot be de- 
 termined. Take, for instance, the case of the boy 
 at the close of the Transfiguration scene, with his 
 falls, his convulsions, his gnashing of teeth, his 
 foaming lips, the sudden onset of the attacks, in 
 which he flings himself into the water or the fire, 
 the sudden cessation of the seizure (Mark ix: 17- 
 29; R. V.) all these painful manifestations, the 
 father of the boy, the narrator, the Apostles, and 
 
 [4] 
 
BACK TO CHRIST 
 
 the Lord himself ascribe to demoniacal possession. 
 Yet any modern physician would diagnose the 
 case as one of epilepsy. The demoniac in the 
 synagogue at Capernaum appears to have been 
 afflicted with some type of hysteria. St. Luke 
 says that the demon threw him down, but did him 
 no harm, a clear case of anesthesia, or loss of sen- 
 sation, which is one of the stigmata of hysteria. 
 The demoniac of Gedara, with his wild cries, self- 
 inflicted injuries, frantic gestures, ferocious on- 
 slaughts on passers-by, is plainly the victim of 
 some type of mania; and the analysis of all the 
 cases of demoniacal possession leads to the same 
 result when reduced to the terms of modern sci- 
 entific knowledge, although they were in accord 
 with the views of that day. The universe was 
 filled with malign spirits, who got possession of 
 men and carried on a great variety of exercise and 
 affliction, so that one afflicted with hysteria, epi- 
 lepsy, mania and kindred ailments was said to be 
 possessed with some kind of a devil. And one can- 
 not get rid of the impression that our Lord did 
 share that view of it. Even if he did accept the 
 popular notion, it does not alter the fact that he 
 had power to speak the word that set them free. 
 Exorcists of his day, with charms, incantations, 
 spells, formulas, etc., were in great vogue, but over 
 against them, armed with the spiritual power of 
 
 [5] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 faith in God and love for men, stood Jesus with 
 authority over every form of obsession. With him 
 the mastery is simple and sublime. There is press- 
 ing upon him an infinite storehouse of energy, and 
 he is in touch with it so that his touch and his word 
 are all powerful to heal. This was the secret of 
 Christ's authority over disease for himself and for 
 all others: "I with the finger of God cast out 
 devils." Did his disciples fail in a given case? 
 The reason and the suggested remedy lay in the 
 failure to exercise in fasting and prayer as the 
 means of becoming and remaining the channels 
 through which the divine power flows as a healing 
 flood. 
 
 Certain significant facts are clearly brought out 
 in his healing ministry : 
 
 First, he recognizes the moral causes which in 
 certain instances lie back of physical ailment. Not 
 that he taught or thought with the philosophers of 
 his day that the presence of disease was a sure 
 indication of a past act, or a present state of sin- 
 ning, but rather the recognition that there is a 
 certain reciprocal relation between sin and disease, 
 in that the state of the mind the character of its 
 thinking, and its general moral atmosphere does 
 have a profound effect on the body. These acts 
 and states of the mind might be perfectly in- 
 voluntary in their violation of the laws of life, 
 
 [6] 
 
BACK TO CHRIST 
 
 and no moral turpitude could attach to them, still 
 they entail the necessary penalty of the law, which 
 is self -punishing. Hence often he said to those 
 coming to be healed, and who had no apparent 
 thought of moral wrong-doing, "Thy sins be for- 
 given thee." The healing of the disease following 
 naturally the spiritual uplift consequent upon the 
 revelation of a state of inharmony with God, and 
 the ending of that inharmony by authority of 
 Christ. 
 
 Just how far much of our ills and disease arise 
 out of moral springs none can tell, but cer- 
 tainly it is due to moral fault far more than we 
 usually think. So that to bring light, hope, love 
 and faith to calm, pacify, invigorate and stimu- 
 late the moral nature and bring it into harmony 
 with the All-Life is the chief work of the healer. 
 
 Second, the great Healer required as a condition 
 of his healing power faith on the part of the sick 
 one, his friends, or both. This is the rule from 
 which there is but one clear exception, viz: the 
 healing of the demoniacs, in which cases the men- 
 tal operations were so disorganized that faith or 
 any other rational or motived act was impossible. 
 In such cases he soothed, if possible, the mind, ab- 
 stracting it from its possession, and then with the 
 naked force of his own personality, in manner and 
 words of authority, he broke down the structure 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 of hallucination and delusion which the morbid 
 action of the mind had built up, and thereby set 
 the sufferer free from his disorder. In these cases 
 the faith of the afflicted one could not be exer- 
 cised, and it was not demanded. But where any 
 measure of mental self-control was left, he ex- 
 acted faith, or assumed its exercise. For example, 
 the case of the woman with the issue of blood, 
 breathes out the implicit faith of her soul in the 
 words, "If I may but touch the hem of his gar- 
 ment, I shall be made whole." And the Master's 
 word to her was, "Thy faith hath made thee 
 whole." The blind beggar at Jericho, whose cry 
 of expectant trust could not be silenced, heard 
 from Christ's lips the same benediction. At 
 Nazereth his hands were tied because of the un- 
 belief of his fellow townsmen. "He could do no 
 mighty work there because of their unbelief." In 
 the case of the man let down through the roof by 
 the hands of his four companions, the record says 
 that "when he saw their faith" he spoke the heal- 
 ing words. No doubt the man himself in such an 
 atmosphere of faith must have had some measure 
 of faith himself, but the active cause of the cure 
 is ascribed to the faith of his friends. When 
 Jairus' daughter lay dead, or apparently so, Jesus 
 when called in, at once put out the whole company 
 of weeping, hysterical relatives and friends, 
 
 [8] 
 
BACK TO CHRIST 
 
 retaining only the father and mother, the two who 
 would be most apt to be in sympathetic com- 
 munion with the spirit of the child, and Peter, 
 James and John, a tremendous battery of faith 
 and power, he took her by the hand and bade her 
 rise. Now in these and in other cases recorded, 
 all things were done to create an atmosphere of 
 confidence, and upon this faith the divine love and 
 grace that moved him to his cures, acted with what 
 often seemed miraculous power, producing results 
 nothing short of marvelous. 
 
 Third, the Master gave the secret of his heal- 
 ing power when he said, "The Father that dwell- 
 eth in me, he doeth the works." (John xiv: 10.) 
 Never once is that sense of dependence on the in- 
 dwelling God lost sight of, but in public word and 
 act, and in private prayer, fasting and meditation, 
 it is asserted and maintained. The failure of his 
 disciples to cure the epileptic boy at the foot of 
 the Mount of Transfiguration is explained by the 
 Christ, not in that they had undertaken some- 
 thing that belonged only to him to do, but rather 
 that they were weak in the exercise of fasting and 
 prayer, whereby strong desire and faith are born, 
 that set in motion the divine will. For himself 
 and for his disciples there was no magical endow- 
 ment given once for all, but rather an ethical and 
 spiritual quality born of his and their oneness with 
 
 [9] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 the Infinite God a oneness to be maintained by 
 prayer, fasting and spiritual communing, and issu- 
 ing in poise of soul, peace of mind and a resistless 
 authority over disease. Hence those frequent calls 
 to come apart into a desert place, or to rise hours 
 before an arduous day of teaching and healing, for 
 those exercises that would insure power to his 
 word and touch. For him, for his disciples and 
 for us there is but one way to power ; to recognize 
 and to maintain our oneness with the ever-living 
 God, to live and move and have our being in him, 
 so that we are complete in him, while he in turn 
 dwells within us. And that fact of the "I am" 
 within us will give us authority over disease and 
 all evil. 
 
 Fourth, the element of physical contact also 
 played an important part in the Lord's work and 
 that of his disciples. Aside from the demoniacs, 
 he usually touched the blind eyes, the deaf ears, 
 the paralyzed body, and so frequently was this 
 done that some subtle influence was supposed by 
 the people to be resident in his person, the touch of 
 which was sufficient to restore. At least the one 
 who touched his garment so believed. The case 
 of St. Paul healing people by sending to them 
 aprons and handkerchiefs that had touched his 
 body, and of St. Peter healing people by his 
 shadow falling on them in the street, and the for- 
 
 [10] 
 
BACK TO CHRIST 
 
 mula of St. James for the anointing with oil all 
 involve the same factor of the touch or laying on 
 of hands, which had its value in the subtle force 
 set free by it, and which for want of a better name 
 we call personal magnetism. The laying of hands 
 on the affected part has the effect also of cen- 
 tering the attention and marshaling all the forces 
 of the patient on the affected part, making their 
 action more direct and powerful. 
 
 Fifth, other cases bring out various factors of 
 interest. The healing of the nobleman's son and 
 the centurion's servant are illustrations of healing 
 at a distance, or what is known as silent or absent 
 treatment. They rest upon the principle of tele- 
 pathy, or thought transference. While, as yet the 
 authorities are divided as to telepathy being sci- 
 entifically proven, there are certain phenomena 
 common to all classes that lead to a popular belief 
 in telepathy. For instance, such words as "Talk 
 about Satan, and his imps come along," or, "Talk 
 about the angels and you hear the rustle of their 
 wings," have greeted us so often that doubtless 
 the majority of people have thought upon the pos- 
 sible connection between the mention of an indi- 
 vidual's name and his arrival on the scene soon 
 after. There is a simple explanation, in the 
 thought that the individual, intent on his visit, 
 unconsciously sends on ahead a wireless mes- 
 
 [11] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 sage to that effect, that falls into the net of some 
 one's attention who is sufficiently passive to re- 
 ceive it and record it on the plane of conscious 
 thinking. But if we grant such an explanation 
 we have opened the way for the transmission of 
 all sorts of thoughts. After repeated experiments 
 in thought transference, I have no doubt whatever 
 that it can be done and is done almost universally 
 by people who are not conscious of it and it is 
 but a step to its use consciously and intelligently. 
 Elsewhere I have given instances of its use in 
 relieving people of various ills. 
 
 Sixth, then we have the case of Jesus giving the 
 blind man two treatments for his eyes, also using 
 such material applications as clay and spittle. 
 
 And finally we have the parable of the healed 
 demoniac who suffered a relapse, and whose last 
 state was worse than the first, indicating clearly 
 that all cures were not necessarily permanent, but 
 were conditioned upon future actions. 
 
 The most critical study of the healing works 
 of Jesus reveals a knowledge of psychic laws and 
 use of methods that are today regarded as scien- 
 tific, and that may be used by anyone who knows 
 how. Of course this view does not put our Lord 
 on a plane of miraculous wonder-working as one 
 separate and apart from us, and unlike us, but 
 rather it makes his life and work that of an elder 
 
 [12] 
 
BACK TO CHRIST 
 
 brother who would teach us how, that we might 
 do the works that he did, and even greater works 
 than he did. And lest any devout soul should 
 feel that by this method of interpretation his 
 cherished notion of the utter difference between 
 the Christ and the other sons of God should suffer, 
 let him remember that Christ is in each one of us, 
 the hope of glory, and that He is only waiting for 
 us to call upon Him to manifest himself, just as 
 he slept in the fisherman's boat long ago, and 
 waited for his disciples to awaken him, and call 
 upon him to manifest his power in their behalf. 
 Too many are still following the Christ, who in 
 Jesus walked the hills of Judea long ago, and have 
 not thought that true discipleship is to follow 
 The Christ who with the Father dwells in every 
 believer, and enables him to say, "I live, and yet 
 not I live, but Christ liveth in me." 
 
 [13] 
 
A STUDY OF THE APOSTLES AND 
 THE PRIMITIVE CHURCH 
 
 WHEN the seventy returned from the 
 preaching mission upon which they had 
 been sent throughout the cities of Israel, they 
 rejoiced that the devils had been subject unto 
 them. Their work had been to "Heal the sick, 
 and say unto them, 'The kingdom of God is nigh 
 unto you.' " Upon their triumphant return Jesus 
 said unto them, "I beheld Satan as lightning fal- 
 len from heaven. Behold I have given you 
 authority to tread on scorpions and over all the 
 power of the enemy, and nothing shall in any 
 wise hurt you. Nevertheless, in this rejoice not 
 that the spirits are subject unto you, but rather 
 that your names are written in heaven." Thus, 
 while giving them immunity from all physical 
 evil, he made it secondary to their spiritual wel- 
 fare. That was the supreme motive in the spread- 
 ing of the Gospel, although health was a necessary 
 part of it, and was used as a means of getting the 
 attention directed toward the higher good. The 
 commission to the twelve Apostles in the begin- 
 ning of their ministry was attended with authority 
 over all unclean spirits, to cast them out, and to 
 heal all manner of diseases and sickness. Jesus 
 
 [HI 
 
THE APOSTLES AND THE PRIMITIVE CHURCH 
 
 specified the scope of their work: "As ye go, 
 preach, saying, The kingdom of God is at hand' ; 
 heal the sick, raise the dead, cleanse the lepers, 
 cast out devils, freely ye have received, freely 
 give." By comparing this commission with the 
 description of the work of our Lord, it appears to 
 be identical. He did not do anything that he did 
 not also authorize his disciples to do. In fact he 
 said, "The work that I do shall ye do, and greater 
 works than these shall ye do, because I go to my 
 Father." The only recorded case of the Apostles' 
 failure, that of the boy at the foot of the Mount 
 of Transfiguration, was referred by the Lord to 
 their failure to use the means of power, rather 
 than the case not coming within the terms of their 
 commission. That commission was never revoked, 
 but rather intensified after his resurrection. The 
 brief record of apostolic labor is replete with in- 
 cidents of their healing ministry. So famous did 
 St. Peter become that the Scriptures tell us that 
 the people placed their sick in the streets so, "that 
 the shadow of Peter falling on them might heal 
 them." We have such cases as St. Peter and St. 
 John healing the paralytic at the beautiful gate, 
 the healing of ^Eneas, the paralytic, the raising of 
 Dorcas from the dead, and in the case of Ananias 
 and Sapphira, death fell on them at his word. 
 Of St. Paul, it is recorded that aprons and hand- 
 
 [15] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 kerchiefs that had touched his body were carried 
 to the sick and they recovered. Some of the 
 specific cases set down to his healing ministry 
 are, the healing of the girl in Philippi, who had a 
 malicious spirit of divination; the young man 
 who fell out of the window and was taken up 
 for dead; the restoration of Epaphroditus by 
 prayer; his own immunity from the reptile's bite 
 on the island of Malta, and the smiting of Ely- 
 mas, the sorcerer, with blindness. Nothing is 
 recorded of St. James' healing ministry save his 
 formula for healing the sick, preserved in his 
 epistle. 
 
 Tradition is full of reference to the healing 
 ministry of the primitive Church. The literature 
 of the Church before the Nicene Council, 325 
 A. D., is permeated with a sense of conquest over 
 sickness, disease, and moral ills of every sort. To 
 be sure, the common belief throughout the Grseco- 
 Roman world, among Jews and Gentiles, was 
 shared by the early Christians, that demons, or 
 malignant spirits, caused all sorts of diseases and 
 psychical disorders. Nor was this confined to 
 the uneducated alone. The highly cultured 
 Celsus, the great critic and adversary of the early 
 Church, believed in demoniacal activity. St. Ter- 
 tullian (A. D. 197) devotes two chapters of his 
 great "Apology" to the discussion of these evil 
 
 [16] 
 
THE APOSTLES AND THE PRIMITIVE CHURCH 
 
 . powers, telling how they inflict on the body dis- 
 eases, and many grievous mishaps, and violently 
 visit their victims with sudden and extraordinary 
 aberrations. Harnack, the celebrated historian 
 and critic, speaking of the ante-nicene period, says : 
 "The whole world and the atmosphere were filled 
 with devils. Not merely idolatry, but every 
 phase and form of life was ruled by them. They 
 sat on thrones, they hovered over cradles, and the 
 earth was literally a hell, although it was the 
 creation of God." Now, the early Church, accept- 
 ing the current theory of disease, firmly believed 
 that Jesus had committed to her weapons where- 
 with to attack and rout these evil forces and res- 
 cue souls from their grasp. The great mass of 
 that ancient world lay sunken in superstition. In 
 this profound darkness the Church was the only 
 ray of light. "No flight of the imagination," says 
 Harnack, "can form any idea of what would have 
 come over the ancient world, or the Roman em- 
 pire, during the third century had it not been for 
 the Church." Gibbon, the sneering historian, men- 
 tions as the third cause of the spread of Chris- 
 tianity, "the miraculous powers of the primitive 
 Church," among which he mentions the expulsion 
 of demons. Indeed, so vital a part of the Church's 
 ministry was this, healing power, that the third 
 century saw the rise of a special order of men in 
 
 [17] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 the church, whose function it was to cast out 
 demons, or, as we would now say, to heal nervous 
 disorders. The great apologists or advocates of 
 the Church refer again and again to this fact as 
 one not open to doubt. Justin, martyr (A. D. 138- 
 150), writing to the Roman emperor of his day, 
 gives the very formula which the Christian exor- 
 cists used. He says : "Many of our Christian peo- 
 ple have healed a large number of demoniacs 
 throughout the whole world and in your own city 
 (Rome), exorcising them in the name of Jesus 
 Christ who was crucified under Pontius Pilate; 
 yet all other exorcists and magicians and dealers 
 in drugs failed to heal such people." St. Irenseus, 
 writing about the year A. D. 180, says: "Those 
 who are the true disciples of Jesus exercise in his 
 name a healing ministry, according to the gift each 
 one has received from him. Some surely drive 
 out demons, so that it frequently happens that 
 those thus purged from demons believe and be- 
 come members of the Church." Tertullian chal- 
 lenges his opponents boldly by appealing to their 
 own experience: "All this dominion of ours over 
 demons derives its force from the naming of 
 Christ. So at our touch and at our breath, they 
 depart, unwillingly and reluctantly at our com- 
 mand, out of the bodies of men, and blush in your 
 presence." Again: "What else would deliver 
 
 [18] 
 
THE APOSTLES AND THE PRIMITIVE CHURCH 
 
 you from those secret enemies who are ruining 
 both your mental and physical powers in every 
 way? I refer to the attacks of the demons whom 
 we expel from you without price or reward." Sts. 
 Cyprian, Origen, Athanasius all great bishops 
 of the early Church, and other ecclesiastical 
 writers of the time bear similar witness. And as 
 late as St. Augustine of Hippo, in the fourth 
 century, belief in the Church's healing ministry 
 still exists, and he describes various wonders of 
 which he was an eye-witness, and which were done 
 in the name of Christ. In the course of time exor- 
 cism and the healing ministry in general as a 
 regular function of the Church died, partly 
 through its abuses, partly through the seculariza- 
 tion of the Church, with a consequent loss of faith, 
 and partly through the growing belief that pain, 
 disease and weakness were expressions of the 
 divine will and were specially helpful to the spiri- 
 tual life. And so there came a cessation of the 
 healing ministry during the ages when the belief 
 was common that the more miserable the body, 
 the more saintly the soul; so that men afflicted 
 their bodies, punished and neglected them in the 
 interest of spirituality, because they conceived 
 disease and evil to be inherent in the body. Those 
 were indeed "dark ages." 
 
 Now it is significant in the later history of the 
 
 [19] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 Church that the appearance of any great religious 
 personality with a message to the world has been 
 attended by an outburst of healing faith and 
 power. Francis of Assisi, Luther, George Fox, 
 John Wesley were not only great spiritual 
 thinkers and leaders, but by the strength of their 
 faith were able to set up a powerful psychic 
 stimulus resulting in the restoration to health of 
 many sufferers. And every great revival of re- 
 ligious life has been accompanied by a sense of 
 wellbeing, both in soul and body. I therefore 
 affirm that of all the records of the life and work 
 of Christ, and his Apostles and his Church, none 
 are more authentic and trustworthy than those re- 
 lating to the healing of the body. 
 
 It is only an honest confession to say that we 
 are suffering today from the Church's neglect of 
 this divinely appointed ministry. Every bishop 
 of the Anglican communion at his ordination re- 
 ceives the charge to "heal the sick." It has been 
 neglected or given a spiritual interpretation. 
 Meantime outside of the Church's borders mental 
 healing cults of various sorts are springing up and 
 seeking in various ways to supply the lack. The 
 majority of them have broken with historical and 
 orthodox Christianity, decry scientific research and 
 look with contempt on academic medicine. Some 
 interpret Holy Scripture in a way to excite a 
 [20] 
 
THE APOSTLES AND THE PRIMITIVE CHURCH 
 
 scholar's derision. Others discard the Bible alto- 
 gether. Yet in some degree they all heal the sick 
 and dissipate the miseries of men, affording moral 
 uplift to the depressed, by creating an atmosphere 
 of faith, hope and courage, in which achievements 
 are wrought the recall, the springtime of Christi- 
 anity. Had the Church been loyal to her com- 
 mission, had she not lost her heroism of faith, 
 none of these healing cults had been born. How- 
 ever, they will serve no mean purpose if they 
 recall the Church to her primitive practice and to 
 the realization of the unsuspected riches of the 
 Christian Gospel. Modern research has brought 
 to a scientific age the most compelling reasons 
 for a return to the ancient faith and practice. The 
 belief that the great commissoin to the Church 
 was for all time to both preach the Gospel and 
 heal the sick, is backed by the whole history of 
 the Church and supported by a brilliant array of 
 great scientists and psychologists and doctors of 
 medicine, while the English-speaking race are 
 alert to encourage any minister or church to preach 
 and practice his full commission. Wherefore be 
 strong and of good courage, for in seeking to heal 
 the mind and body as well as to save the soul, you 
 are in line with the practice of our Lord, his 
 Apostles, and his Church for the three most won- 
 derful centuries of the Church's history. 
 
 [21] 
 
MENTAL MEDICINE 
 
 "QUGGESTION" is the great word in psycho- 
 O therapy today, but its best definition is that 
 given by the Master of psychology, in the words, 
 "If two of you shall agree as touching anything, 
 it shall be done for them of my Father in heaven." 
 This is truly a scientific definition, for suggestion 
 in its last analysis is agreement, either intention- 
 ally or unconsciously, by which an idea is con- 
 veyed from one mind to another for a specific 
 purpose. To be sure, such ideas are often con- 
 veyed without any conscious purpose, and work 
 out results when the mental attitude of agree- 
 ment exists. In this sense all people practice sug- 
 gestion more or less, but when done in ignorance 
 of the laws of suggestion, the results are somewhat 
 like Samson among the Philistines, doing prodi- 
 gies one day, the next pulling the house down on 
 his own head. It is important to know the law, 
 and this chapter will make clear to the reader all 
 that is needful in practical operation, and in this 
 knowledge lies the secret of power. 
 
 The mental constitution of man is dual, if not 
 in nature, at least in operation. In terms of psy- 
 chology, a man has an outer, objective, or con- 
 scious mind, and an inner, subjective or uncon- 
 [22] 
 
MENTAL MEDICINE 
 
 scious mind, or he may be said to have a mind 
 that is objective and subjective, conscious and 
 unconscious in its action. Either theory is near 
 enough to the truth for all practical purposes. 
 
 The function of the conscious mind is to receive 
 and dispose of the reports of the five senses, to 
 exercise the will, reason, judgment and all the 
 activities of mental consciousness. Its processes 
 are by induction, deduction, analysis and syn- 
 thesis. It gathers any number of concepts, com- 
 pares them, draws a conclusion, determines a 
 truth, announces a law, etc. It also stands sen- 
 tinel at the gateway to the subjective or uncon- 
 scious mind, and in its normal action, allows only 
 true ideas and ideals to pass it and become com- 
 mands to the unconscious self. The unconscious 
 mind reasons only by deduction. Given any fact, 
 and its deductions are logical and in harmony with 
 the nature of the fact. But it has no power of 
 analysis or comparison, and cannot determine the 
 truth or falsity of any proposition, because it 
 cannot hold two opposite ideas at the same time. 
 This is the significant feature of the unconscious 
 mind. It can hold only one idea at a time^ and it 
 acts upon that idea with equal facility, whether it 
 be true or false; and it does not originate an idea, 
 but merely takes whatever idea passes the sentinel 
 at the gateway, and begins at once to work it out 
 
 [23] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 in the physical condition or the mental and moral 
 character. It is the particular function of the 
 unconscious mind that all the activities of the 
 bodily organs are under its control. All the vital 
 forces act under its direction. Whether we wake 
 or sleep, it does not rest. It carries on the func- 
 tions of the respiratory organs, heart's action and 
 circulation, liver, stomach, bowels and all the 
 organs of the body. Discordant thought, strife, 
 hurry and worry, and other objective thoughts, 
 giving rise to conflicting emotions which are at 
 once impressed on the unconscious self, produce a 
 train of physical ills and disease and pain, abnor- 
 mal action of some organ begins, and the founda- 
 tion of a functional disorder is laid. Once started 
 on a wrong course of action, the unconscious mind 
 holds the organ to it until the idea that produced 
 it is dislodged, and the idea of ease and health, 
 conveyed by some form of suggestion is impressed 
 on the unconscious mind instead. It therefore fol- 
 lows as true that if there be some method by which 
 the idea of pain, weakness, disease, can be dis- 
 placed by the idea of ease, strength, health, that 
 all the forces of the body will at once begin to re- 
 move the symptoms of ill and replace them with 
 those of health. For if the unconscious mind can 
 entertain but one idea at a time, and the character 
 of that idea is within our own power to determine, 
 
 [24] 
 
MENTAL MEDICINE 
 
 then the moral responsibility of being well, is as 
 binding as that of being morally upright, which 
 no man denies. 
 
 Now suggestion is the royal road to health and 
 strength of body and of mind and character. 
 There are various kinds of suggestion, such as auto- 
 suggestion, hetero-suggestion, and various others, 
 but by far the most important of these is auto- 
 suggestion, which means a suggestion given to 
 oneself. The conscious mind conveying to the 
 unconscious one, by positive command or deep 
 desire, some idea that it has coined or received 
 from others. This is the most powerful form of 
 suggestion, and a knowledge of how it is done 
 places in the individual's hands the key to 
 health, power and success. Two factors enter 
 into this form of suggestion. Let there be 
 the conviction that vigorous health is the 
 normal state; that to "enjoy poor health" is a 
 sin against yourself and others; that health is 
 contagious, and that all the vital processes of the 
 body make for health when left alone. With this 
 in mind, think of all the advantages health will 
 give you to fill in the fullest measure your place 
 in the world. Think of this till it becomes a 
 powerful ambition, a deep, earnest desire, that you 
 feel intensely. Now call up your will, direct the 
 attention of all your faculties to the end to be 
 
 [25] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 attained, concentrate your mind upon the idea of 
 health. Determine to have it, by using the forces 
 at hand. Then as the master of the house, direct 
 your unconscious mind to produce the result you 
 wish. Command it to set all the forces of your 
 mind and body to realizing and manifesting the 
 condition desired. Remember, that, as the servant 
 of the house, it will gladly obey, and will throw 
 off the abnormal conditions and replace them with 
 normal ones. Let your commands be positive and 
 constructive, rather than negative. Do not dwell 
 upon your ills and symptoms, but upon the ideal 
 condition you desire. For example, instead of 
 saying, "You will no longer have a poor memory,'*' 
 say that "You will have a good memory; that you 
 will remember anything you wish to." Instead of 
 saying, "You will not stammer," put it in the 
 positive form, "You will speak easily and enun- 
 ciate clearly and readily." So, in dealing with 
 any difficulty, if you use the negative form of 
 affirmation, there is danger of emphasis on the 
 difficulty, and the suggestion will be neutralized, 
 and you will fail of positive results. 
 
 Rightly applied, auto-suggestion will work won- 
 ders, but it often happens that by bad mental 
 habits the willpower has been depleted, and men- 
 tal concentration is so weak that the patient finds 
 himself unable to get results. The loss of the 
 
 [26] 
 
MENTAL MEDICINE 
 
 proper balance and functioning of the dual mind 
 makes indispensable the aid of a second person, 
 with a knowledge of mental laws, to join the dis- 
 eased one in restoring the lost harmony. This 
 may be called hetero-suggestion, or suggestion 
 given by another. Remember always that the 
 forces that bring results are resident within the 
 patient himself, but the second person, the healer, 
 by agreement with him, adds his willpower and 
 concentration to that of the patient, holding the 
 wavering mind upon the thought until it is pro- 
 foundly impressed upon the unconscious mind of 
 the patient, and the processes for health are set 
 up. Often, after assistance in this way a time or 
 two, the patient will be able to take up the work 
 alone and work out a permanent cure. To illus- 
 trate the method and the difference in these two 
 forms of suggestion, I will refer to a little song 
 I've been singing to the babies in my home for 
 eighteen years. The tune is almost a monotone, 
 but the words are in substance, "Baby's going to 
 sleep." The monotone, the thought of sleep, the 
 rocking motion, the position of rest and relaxation, 
 never fail to do the work. The baby has gone to 
 sleep by suggestions given by another. In other 
 words he has been hypnotized, and left to himself, 
 he soon passes into natural sleep. Now, you use 
 practically the same principle in going to sleep. 
 
 [27] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 Not that you try to go to sleep, for that will often 
 defeat the purpose, the more you try the more 
 sleep eludes you; but you put on the garments 
 of sleep; you assume a restful position ; you relax 
 your muscles; calm your mind, filling it with 
 images of sleep, or, at least, with soothing 
 thoughts, so that all your physical and mental con- 
 ditions are suggestive of sleep, and soon you have 
 passed over the threshold of the land of dreams. 
 Now, in both cases, the idea of sleep has pene- 
 trated to the inner mind and held it to the exclu- 
 sion of all else and sleep is the result. 
 
 Suppose that, instead of the idea of "sleep," 
 you make the idea of "health," "ease," "success," 
 "courage," "strength," penetrate and hold the un- 
 conscious mind, and just as it manifests the phe- 
 nomenon of sleep, so it will manifest the phenom- 
 ena of these other ideas. 
 
 Here, then, reader, is the royal road to what 
 you want to be. Accept God's will for your 
 good, for health, for success. Accept the fact that 
 health is contagious, and that it is the normal 
 condition. Accept the fact of your power to real- 
 ize health and success, and finally accept your 
 responsibility to manifest these things in your life. 
 Then take that unconscious mind aside for a cur- 
 tain lecture. Talk to it calmly and confidentially. 
 Tell it that it is your best friend; that you trust it 
 
 [28] 
 
MENTAL MEDICINE 
 
 fully, but that there are certain things it must 
 stop and other things it must do, and that you 
 will depend on it to bring it to pass. Then, if 
 indigestion is your weak point, go to the table and 
 eat what is set before you, and stop fearing a cab- 
 bage-head or any other creature of food. Eat it 
 with the purpose that you will be nourished and 
 strengthened, and your enemy will vanish. Use 
 the same method with any other ailment and you 
 will know the power of self-mastery. Be posi- 
 tive and persistent, and you can scratch the word 
 "fail" out of your vocabulary. 
 
 [29] 
 
MORAL MEDICINE 
 
 IN a previous chapter, the law of suggestion as 
 applied mentally was shown to be well nigh 
 all-powerful in relieving the ills to which flesh is 
 heir. And the same law applied to things of 
 moral and spiritual character is equally efficacious. 
 Few of us have caught the full significance of the 
 words, "As a man thinketh in his heart so is he." 
 Usually we have put them aside with the idea 
 that a man thinks in his "mind" and not his 
 "heart." There may be a few such thinkers whose 
 thoughts are as clear as an icicle and as cold 
 but the vast majority of us think with our hearts 
 i. e., our affections, emotions, and desires color 
 our thought, and lend wings to our imagination, 
 and bias our wills, so that our decisions are really 
 determined in the heart the affectional and emo- 
 tional nature. 
 
 Comparatively few people understand how and 
 why one material substance will stop or start the 
 chemical action of another substance. We all 
 know that every poison has its antidote, and we 
 are not concerned to inquire further. Few of us 
 have learned that there is a law of mental and 
 spiritual chemistry by which every disquieting 
 thought that comes in and disturbs the poise of 
 
 [30] 
 
MORAL MEDICINE 
 
 the soul, upsets the mind, and fills the body with 
 disease, has its antidote. Now, it is a proven and 
 accepted fact, that such thoughts and emotions as 
 anger, fear, jealousy, hurry, worry, "the blues," 
 etc., cause the secretion of poisonous substances in 
 the body that wreck the nerves and upset the 
 health. We know that sudden bad news takes the 
 appetite, causes fainting and other physical ills; 
 that anger is followed by headache, lassitude and 
 weakness ; that hurry and worry burn up the ner- 
 vous energies without achieving the desired end. 
 A medical journal tells of a nursing mother in- 
 dulging in a fit of violent anger, and the babe at 
 her bosom was in convulsions within an hour, the 
 high emotional state causing the secretion of 
 poison along with the milk. And it is claimed 
 that there are chemical tests fine enough to an- 
 alyze the saliva and determine the particular emo- 
 tion that held sway at the time of its secretion. 
 And the experience of any observing person will 
 corroborate the claim that the emotions do pro- 
 foundly affect the physical health. Now for every 
 one of these poisons there is a mental and spiritual 
 antidote. Over against hatred put love; instead 
 of fear, put hope; replace anxiety, hurry and 
 worry with calm confidence in the goodness of 
 your Father in heaven, and in your own ability to 
 achieve what you undertake. 
 
 [31] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 There are two methods of applying suggestion : 
 One is the law of direction. It consists in deny- 
 ing the disturbing factor a place in your thought. 
 Command the disturber to depart and leave you 
 in peace. Affirm with all the positive purpose of 
 your character that hatred has no place or part 
 in your life. This alone will be sufficient often 
 to dislodge the intruder. If it should fail, then 
 use the method of indirection. Place over against 
 the disturber that refuses to go its antidote love. 
 Concentrate your attention upon love, its nature 
 and effects. Affirm over and over that love dom- 
 inates you; that you do and will act upon its 
 dictates alone. Hold your attention upon the 
 remedy, and soon its power will fill the mind and 
 heart, and your disturbing disease-producing 
 thought will flee as the darkness flees from the 
 light. In like manner every sinful thought that 
 wars against the soul, poisons the imagination, 
 weakens the will and brings havoc where ought to 
 reign order, and beauty, and peace, can be routed 
 and all can be set right by the application of this 
 spiritual chemistry. For just as evil persons are 
 abashed in the presence of a person of noble pur- 
 pose and pure character, so ever do dark and hurt- 
 ful thoughts fly away when the mind sets itself 
 to Godlike contemplation. The scientific value 
 of religious exercise for the individual is at once 
 
 [32] 
 
apparent. To live in the atmosphere of joy and 
 love is to maintain antiseptic conditions against 
 the germs of doubt and worry and all disease and 
 pain-producing emotions. "The joy of the Lord 
 is your strength," while "love never faileth." 
 These claimed and affirmed bring gladness of 
 heart, and "a merry heart doeth good like a medi- 
 cine." Cultivate a cheerful frame of mind. Move 
 over on the sunny side of the street. Live in 
 "rooms with a southern exposure." Whistle when 
 you feel like whining. When you feel "blue," 
 stand before the mirror and lift the corners 
 of you mouth and watch the shadows fly 
 away. Get interested in someone else. Or- 
 ganize yourself into a committee of one and go 
 into the "cheering-up" business. Lay aside your 
 veil, and let your face shine. Go ahead doing 
 good, thinking good, and you will feel good. 
 Quit talking about being "a poor, weak worm of 
 the dust." You're not. You are the child of 
 the Great King. And he calls you to come out of 
 weakness into strength, out of sickness into health,' 
 out of sorrow into joy, out of self into Christ. 
 Come out and stay out. Enter in and stay in. 
 Enter into peace, and power, and plenty, in the 
 joy of thy Lord. 
 
 The gateway is prayer, and there are two fac- 
 tors important here. They are confession and 
 
 [33] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 commitment. Confession to God, direct or 
 through your confessor. It unburdens the soul 
 and prepares it for flight into the higher realms of 
 thought and feeling. Then comes commitment 
 to God. All your failures have come by taking 
 yourself out of his hand. All your success will 
 come by committing yourself into his hands. Our 
 Lord taught the way of prayer when he said: 
 "When thou prayest, enter into thy closet and 
 shut to thy door." "When thou prayest" and 
 you do sometimes, the oftener the better "enter 
 into thy closet," the secret place of thy soul, the 
 storm-center, where, in the midst of life's storms 
 there is calm, "and shut thy door"; but before 
 you shut it take all your cares, worries, sins and 
 sicknesses, and bind them into a bundle, and cast 
 them out upon the bosom of God's fathomless 
 love, and then shut thy door, lock it, and swallow 
 the key. If you don't swallow the key, you will 
 be out of there in three minutes hunting for that 
 precious bundle again. 
 
 Shut to thy door; close up the avenues of the 
 five senses. When your friend met you, looked at 
 you, and passed on without recognition, you said 
 he was "absent-minded." He was behind closed 
 doors. His attention was abstracted away from 
 the sense of sight, so that no image of you was 
 reported to his mind. He had eyes to see, but they 
 
 [34] 
 
MORAL MEDICINE 
 
 saw not, for the door was shut. So shut to thy 
 door of sight, of hearing, of touch, of taste and 
 smell, and enter into thy dumb house, insulated 
 and isolated from earth, and you'll come to visions 
 and revelations of the Lord. Walk up the path 
 trodden by seers and prophets of all ages. Stand 
 before God behold thy Savior, bathe thy 
 spirit in Infinite Spirit, the source of all life and 
 love, and know, for once, that the unseen things 
 are the eternal things, and that earthly things are 
 born for but one brief day; and having touched 
 the eternal strength, return to thy earthly task, 
 "and thy Father, which seeth in secret shall re- 
 ward thee openly." 
 
 Such commitment does not lessen your own per- 
 sonality and power, but rather multiplies it by 
 infinity, to meet every present need, just as the 
 loaves and fishes were multiplied to meet the 
 needs of the hour. No one could tell just where 
 the original bread and fish quit and the multiplied 
 part commenced. They didn't need to know, and 
 probably there was no difference save in quantity. 
 And it comes to every man who discovers it, as a 
 distinct surprise that his own best personality and 
 power and character are not essentially different 
 from that divine being with whom we are one. 
 He stepped down into our conditions and ex- 
 pressed divine life in the terms of humanity. We 
 
 [35] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 are to step up into his conditions and manifest 
 human life in the terms of divinity. This St. Paul 
 refers to as a "law of life in Christ Jesus that 
 makes us free from the law of sin and death." 
 This means in a word to identify your life with 
 the life of God, and from henceforth, that life 
 will manifest itself in power, in joy, in hope, in 
 health, in all that goes into the makeup of a com- 
 plete life. In the sudden squalls that threaten to 
 overwhelm you, a voice of authority within will 
 say, "Peace, be still!" And in a moment the 
 calm of heaven will be yours. When you find 
 yourself the target for the slings and arrows of 
 outrageous fortune, a voice within, sounding like 
 the voice of him who walked the hills of Judea 
 long ago, but now walking with you, will whisper, 
 "Peace I leave with you, my peace I give unto you. 
 Not as the world giveth, give I unto you. Let not 
 your heart be troubled, neither let it be afraid." 
 And in that hour "the peace of God" the God 
 dwelling in you "shall keep your heart and 
 mind in the knowledge and love of God." And 
 into this plane of living disease seldom ventures. 
 
 [36] 
 
THE LAW OF SUGGESTION AND SOME 
 OF ITS PRACTICAL USES 
 
 IN this study of suggestion let us remember and 
 amplify the facts set forth in another lecture. 
 The dual nature of the mind's action; the two 
 sets of mental faculties the outer, objective or 
 conscious faculties, which we use in the waking 
 state, and whose brain centers are dormant while 
 we sleep and active while we are awake; the in- 
 ner, subjective, or unconscious faculties, whose 
 operations do not cease, and whose brain centers 
 continue active in either hypnotic or natural sleep. 
 There is no physiological difference between the 
 two kinds of sleep. This is easily determined by 
 the fact that a dream of the night that cannot be 
 recalled on awaking, can be reproduced by placing 
 the dreamer in hypnotic sleep, when he will read- 
 ily recall it and remember it when he wakes up. It 
 is important to keep this identity of action in the 
 unconscious mind clearly before us, so as to grasp 
 the scope and power of suggestion. In natural 
 sleep the sleeper goes to sleep at his own sugges- 
 tion by surrounding himself with the usual con- 
 ditions of sleep and by filling his mind with men- 
 tal images of sleep. He is under his own control 
 and will awaken at the intrusion of any foreign 
 
 [37] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 idea or noise, save in the case of a skilful operator, 
 who can get in touch with him and change his 
 natural sleep into hypnotic sleep. In hypnotic 
 sleep, the sleeper goes to sleep at the suggestion of 
 another, by the repetition of the ideas, and pro- 
 ducing the sensations of sleep. In this sleep all 
 his conscious faculties are inhibited as in natural 
 sleep, and he is under the control of the operator 
 whose further suggestions he will receive and carry 
 out. Suggestions as to health, ease from pain, 
 quickened action of the various organs of the 
 body, of anesthesia, so that the skin may be 
 pricked, and minor surgical operations can be 
 performed without pain. Bad habits of every sort 
 can be broken, dullness of any of the faculties can 
 be removed, and all sorts of abnormal conditions, 
 physical, mental and moral, can be changed. And 
 not only will this hold true during the sleep, but 
 while in the hypnotic sleep a suggestion can be 
 given that will take effect hours or days afterward, 
 under conditions prescribed by the operator. For 
 instance : "When you take up your arithmetic to- 
 morrow you will take great pleasure in master- 
 ing your lesson; you will be able to concentrate 
 your mind on it, and you will not let up until you 
 have solved all the problems in your lesson." And 
 at the time appointed, the suggestion which has 
 been quietly gripping the unconscious mind will 
 
 [38] 
 
THE LAW OF SUGGESTION AND PRACTICAL USES 
 
 spring up with a power to do things that was not 
 manifest before. This is called a post-hypnotic 
 suggestion and is very effective in all sorts of cases 
 of subnormal action. 
 
 Now in producing hypnotic sleep you simply 
 make the idea of sleep penetrate the unconscious 
 mind. In curing disease or bad habits, or mental 
 or moral shortcomings, the principle is the same. 
 You make the idea of cure penetrate the mind. 
 Take, for instance, some of the first steps to the 
 hypnotic state, and see just how they help sugges- 
 tion. Take the drawing test. The subject stands 
 with heels together, hands at sides, head erect, eyes 
 closed, standing easily, not rigid, passes are made 
 from top of head down back and front to the 
 waist. He is then told that you are going to take 
 hold of a cord at the back of the neck and pull 
 backwards, that he will feel the pull and yield to 
 it. Then, before beginning to pull, you tilt his 
 body back and forth and around, and when you 
 take off your hands to pull, leave him two or three 
 inches forward from his usual attitude. This 
 destroys his sense of exact position, and when he 
 feels himself moving backward to a perpendicular 
 he mistakes it for the drawing power, and keeps 
 coming till you stop him. Or suppose you have 
 him clasp his hands together and grip them tightly 
 together and imagine that they are sticking tight. 
 
 [391 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 After affirming that they are stuck, ask him to try 
 to pull them apart. They mechanically cling to- 
 gether for a moment, and this leads him to think 
 that they are stuck, and often they will stay as if 
 glued until you release them. Having a subject 
 look at a bright object four or five inches above the 
 level of the eyes, brings the eyes to the position 
 they naturally assume when going to sleep. Hav- 
 ing the eyes follow the circular motion of a coin 
 imitates the rhythmic roll of the eyes in sleep. So 
 with all the little devices that are intended to 
 bring about some condition common to the experi- 
 ence .of going to sleep. The presence of these, 
 backed up by your affirmation, makes him imagine 
 that he is going to sleep, and, sure enough, he is, 
 largely as a result of his imagination stimulated 
 by images and conditions of sleep. 
 
 The credulity of the unconscious mind is mar- 
 velous. It has no power to consider the premises 
 of any statement. It will accept as true without 
 question statements that are false. Once let the 
 sentinels of the outer mind be inhibited, or passed, 
 and any illusion of the senses can be produced. 
 Pure water will at your word become exceedingly 
 bitter, or it will become a stimulant producing all 
 the signs of intoxication, or it will become a 
 cathartic producing immediate results. Foul 
 odors can be made to smell as sweet as a garden 
 
 [40] 
 
THE LAW OF SUGGESTION AND PRACTICAL USES 
 
 of Persian roses, and the most discordant jargon 
 becomes the sweetest music. Ice can be made to 
 feel as hot as a coal. Sensation can be inhibited, 
 and pain banished. Such is the range of the un- 
 conscious mind's credulity. It accepts as facts 
 things that are contrary to all the facts of experi- 
 ence, and it is this quality that must be depended 
 on by all mental and spiritual healers for pro- 
 ducing health instead of disease. All the experi- 
 ences of the man are those of pain, illness, disease. 
 He is sick and he knows it, and the subjective 
 mind holds to this idea and tends to keep him sick, 
 especially in functional disorders. But if you can 
 by any method gain access to his mind, and fill it 
 with images of ease and health, and strength, al- 
 though they are untrue to his present experience, 
 he accepts them and his unconscious self at once 
 marshals all the forces of mind and body to pro- 
 duce the new condition. Chronic ailments of every 
 sort yield as if by magic to the benign influence 
 of suggestion. Headache, toothache, neuralgia, 
 rheumatism, insomnia, epilepsy, hysteria, neuras- 
 thenia, covering all sorts of imaginary ailments, 
 alcoholism, morphine, tobacco and similar habits, 
 stammering, sciatica, vicious habits, St. Vitus' 
 dance, nervous dyspepsia, constipation, dysmenor- 
 rhea, paralysis, goitre, tumors, all sorts of manias, 
 melancholy, etc. in these and kindred ills, the 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 law of suggestion, understood by some friend, 
 minister, or physician, can bring the blessing of 
 health to thousands of pain-racked sufferers. 
 
 I have traced carefully the operation of sug- 
 gestion in hypnotism. I now call your attention 
 to another side of the law's operation. That is, 
 to suggestion given in the waking state by one's 
 self or by another. And after fifteen years of ex- 
 perimenting I affirm that every result that can 
 be produced in health or character by hypnotic 
 suggestion can be produced by suggestion given in 
 the waking state, if one knows how to do it. In 
 either case the problem is how to pass the faculties 
 of the conscious mind and gain access to the un- 
 conscious mind. This may be done in the waking 
 state by the agreement of two persons touching 
 anything they desire. This agreement secured, all 
 the gates to the sanctuary of the inner mind are 
 thrown open, and it will accept every suggestion 
 as an authoritative command. Failing to secure 
 a conscious, intentional agreement you must secure 
 it by other means, chief among which is the eye. 
 I affirm here that no one can look you straight in 
 the eye without winking and let you do the talk- 
 ing, without accepting what you say as true. I 
 have found no difficulty, by showing and feeling 
 a sympathetic interest in my patient, in securing 
 his hearty cooperation and fullest confidence, and 
 
 [42] 
 
THE LAW OF SUGGESTION AND PRACTICAL USES 
 
 this gained, success is in sight. One has only to 
 explain to him that the forces within him are of 
 God, and are limited only by his own faith ; that 
 we are going to set them to work to cure him, and 
 that they cannot fail. Then remember that the 
 key-note of suggestion is repetition. That is one 
 of the valuable things in learning a hypnotic for- 
 mula. It gives you the habit of repeating in idea 
 and emphasizing it, and give it such cumulative 
 force as to make it irresistible. A thing once told 
 may not produce much of an impression, but re- 
 peated over and over positively and enthusiasti- 
 cally, it simply cannot fail to take effect. Often 
 a suggestion will grip the mind, and after hours, 
 when he falls to sleep, it works on the statements 
 you have made, and on the morrow accepts them. 
 If your suggestions fail, it is simply because you 
 have failed to give them with that outlay of ner- 
 vous energy, or call it force, that makes them effec- 
 tive. There is the expenditure of a subtle force, 
 call it nervous energy or what you will, in giving 
 a suggestion effectively. It is not loudness, but 
 positiveness born of your own conviction of the 
 truth of what you are saying. 
 
 The ability to give a suggestion effectively is to 
 be coveted above every physical or mental acquire- 
 ment, and can be had by persistent practice. Wil- 
 lingness to take time, and determination, are the 
 
 [43] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 stepping stones to success. The practice of such 
 formulas as those of sticking the hands together, 
 is the best known means of developing this power. 
 Remember, that repetition is the big word in sug- 
 gestion. It is also the secret of success with the 
 agent, the advertiser, the professional man, the 
 orator or teacher, or any calling in which people 
 are influenced to do and be what they might not 
 otherwise have done and been. In other words, 
 just as the idea of sleep is made to enter and hold 
 the mind captive, and produce all the phenomena 
 of sleep, so by repetition can any other idea be 
 made to penetrate the mind and determine its 
 action. The secret of the success of some peculiar 
 sect or cult is found in this law of suggestion 
 constantly ringing the changes on some one idea, 
 doctrine, or set phrase, until often the most strik- 
 ing results are produced from causes that are, to 
 say the least, fearful distortions of the truth. 
 After a careful study of men and their methods of 
 address, I am convinced that the sermon, address 
 or talk, whatever its purpose, is most effective 
 when it sticks to one thought, put in various ways. 
 Masters of assemblies who are always men of great 
 personal magnetism, make much of this principle. 
 And it is only another form of hypnotic sugges- 
 tion, using another idea instead of sleep. The ap- 
 plication of the principle is universal. Prepare 
 
 [44] 
 
THE LAW OF SUGGESTION AND PRACTICAL USES 
 
 your talk, whatever its purpose, either to sway a 
 multitude, to fish for men, to sell goods, to heal 
 the sick, direct yourself or others, or carry an 
 election for constable with this principle in mind, 
 and you will discover the true witchery of words. 
 Practice on an imaginary subject, or an indulgent 
 friend, and you will get it. In daily life we little 
 think the good or the havoc we do for ourselves 
 or others by saying and repeating things that may 
 indeed be true, but would better be left unsaid. 
 "Johnny is such a naughty boy, always getting 
 into mischief," is probably only true, but to keep 
 saying it is to keep Johnny going the same pace. 
 "Mary is so slow, moves like a snail," etc., said 
 and thought, adds weights to Mary's feet. "Jack 
 is such a dull boy; never knows his lesson." Tell 
 him, and he'll continue to wear the dunce's cap. 
 "Jimmie is such a cruel child, killing helpless birds 
 and bugs, and quarreling and fighting." Tell him 
 rather that he is a manly little savage; that he 
 loves his playmates, and will treat them kindly; 
 that of all boys you last of all expect to hear of 
 him being in trouble; that he has the same respect 
 for a bug that he has for the business end of a 
 hornet." Try this plan on him, and save heart- 
 aches, court expenses and hemp. A wise teacher 
 can thus change the disposition of her pupils al- 
 most at will. The effect of telling your friends 
 
 [45] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 how poorly they look has passed into proverb, 
 while the other method is just as effective in keep- 
 ing them in health. One of our boys stood still 
 for three years in his growth, neither gaining an 
 inch nor a pound. His mother feared he'd never 
 grow. We put him to sleeping out of doors, and 
 I often repeated that he'd take a start to grow some 
 night and wake up with his hands and feet hang- 
 ing over the ends of the bed. Just how much it 
 had to do with it, I do not know, but he soon 
 started up and in two years he has hastened up 
 toward six feet. It is remarkable how a sug- 
 gestion will influence a child. When a boy, one 
 of the men said, "If you want to grow to be a big 
 man, drink lots of water." After that I developed 
 an insatiable thirst for water, for I wanted to get 
 to be a big man in short order. I do not know if 
 it had anything to do with my six feet and four 
 inches of height. Suffer me to give one other 
 illustration from my own experience. When a 
 child, I was a terrible sufferer from the phthisic. 
 Father and mother were worn out sitting up with 
 me. After a long while, one day, when father was 
 away from home, some one told him to stand me 
 beside a tree that had attained its growth, balance 
 an auger on my head and bore a hole in the tree, 
 cut a lock of my hair, put it in the hole, and drive 
 in a wooden plug, and when I grew above it, my 
 
 [46] 
 
THE LAW OF SUGGESTION AND PRACTICAL USES 
 
 phthisic would disappear. Father came home, 
 told it, said he had no faith in it. Still they had 
 tried everything else; they'd try it, and hurry 
 before any of the neighbors come in. They be- 
 lieved it enough to try it, and the suggested cure 
 was immediate and permanent. 
 
 This law of suggestion is the basic principle of 
 all mental healing, by whatsoever name or method 
 practiced. It consists in last analysis in giving 
 suggestions to oneself or to others, while in the 
 waking state. For instance a pain in the knee or 
 chest is relieved by crowding out the thought of 
 pain from the mind with such suggestions as "I 
 have no pain. It is purely imaginary. I am well. 
 There is nothing the matter with me." Repeat it 
 to yourself and aloud. Write it down. Affirm it 
 mentally. Make up your mind that you are well, 
 and usually you will be. It is especially effective 
 when one reclines and becomes passive, or on retir- 
 ing for the night. No matter what terms or 
 methods are used, the cure arises invariably from 
 causing the idea of cure to penetrate and hold 
 the unconscious mind to the exclusion of the idea 
 of disease. 
 
 Christian Science uses the law of suggestion by 
 the direct method of affirmation; denying the 
 existence of pain and sickness, and enforcing it by 
 denying the reality of the body in which the pain 
 
 [47] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 is manifest; affirming health and strength on the 
 ground that the Divine mind in you is not and 
 cannot be sick. The affirmation is repeated in 
 varying phrase, until the unconscious mind is hyp- 
 notized or controlled by the idea of "health" in- 
 stead of sickness, of "ease" instead of "disease." 
 The same result is often reached by silent or ab- 
 sent treatment, when the silent affirmations are 
 conveyed telepathically. The system also prac- 
 tices the indirect method of suggestion, by distract- 
 ing the mind away from itself and its pains to the 
 contemplation of novel theological speculations 
 and metaphysical subtleties, whose principal 
 values consist in furnishing the mind a labyrinth 
 in which to wander until it loses sight and thought 
 of its pains, when the thought of "health" is 
 substituted for its past ills. That these mental 
 methods are valuable, and effect many striking 
 cures cannot be doubted by an honest observer. 
 The underlying principle is the same in all mental 
 methods, although some methods are more in har- 
 mony with the law of suggestion than others. All 
 claims to exclusive rights to use the law, or to give 
 it some other terminology in the hope of making a 
 cult that differs in efficiency must eventually be 
 abandoned. A man who knows the law can use it 
 in the Church or out of it, and he can call it human, 
 mental, or divine, and not fail of success, although 
 
 [48] 
 
THE LAW OF SUGGESTION AND PRACTICAL USES 
 
 I do think that the larger the element of faith in 
 the law as something given of God, and a part of 
 God, does wonderfully enhance the value of its 
 operation. But to debate on whether it is human 
 or divine is like imagining the disciples of Jesus 
 trying to tell where the natural bread and fishes 
 quit and the supernatural began. Probably there 
 was no difference; and possibly there is none in 
 this case. A human spirit in touch and "at one" 
 with the infinite God is at once human and divine. 
 There remains yet another phase of suggestion 
 to be considered, viz., auto-suggestion or the sug- 
 gestions which we give ourselves in our waking 
 state. These may be given intentionally or uncon- 
 sciously, but they are the most effective of all sug- 
 gestions. For example of an auto-suggestion take 
 the common experience of looking at something 
 sour or think of eating, or see some one else eat- 
 ing, and your mouth waters ; or you see some one 
 else hurt, and you feel the hurt or the sensation of 
 the fall. Listen to a street fakir's harangue on 
 tapeworms, and you have a lively senation of the 
 power of auto-suggestion. Sit by the seaside, or 
 waterfalls, or other displays of natural power and 
 be passive to them, and your strength will begin 
 to multiply. Study the strength of well people, 
 animals, anything that displays strength, and 
 weakness will be banished by the thoughts of ease 
 
 [49] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 and strength that fill the mind. Fill the mind 
 with suggestions and images of strength and health 
 and be passive to them, but to pain, disease, decay 
 and age be positive, affirm that they are not for 
 you, and you can postpone old age, live in vigor, 
 and die as painlessly as you were born. 
 
 Then there is the more positive side of auto- 
 suggestion. It consists in taking yourself in 
 hand to produce any desired mental or physical 
 condition by affirming it to and of yourself and 
 by instructing your unconscious mind to produce 
 it. Not only may we relieve ourselves of our 
 manifold and recurring ills, but we can build our- 
 selves up in vigor of body and mind. And our 
 best time to do so is in our passive moments, or 
 on retiring for the night, giving ourselves the 
 idea what we want to manifest, and repeating it 
 over and over till we fall asleep. If there is any- 
 thing you desire to attain to, give your uncon- 
 scious mind the order to produce the power to 
 perform it, and show you the ways and means. 
 Speak the word and it shall be done. 
 
 [50] 
 
SLEEP ITS THERAPEUTIC VALUE 
 
 "OLEEP, that knits up the raveled sleeve of 
 C3 care," has had its praises sung in every tongue 
 and tune. Of all the remedies discovered for the 
 relief of human ills, none are to be mentioned in 
 the same hour with natural, sound, refreshing 
 sleep. Who has not watched childlife, with its 
 enthusiastic pursuits, its perpetual motion, wear- 
 ing the child down at eventide to the point of ex- 
 haustion, filling the mind and heart with multi- 
 form ideas and emotions, and then marveled to 
 see the same child rise in the morning, fresh and 
 active as ever, with memory and conscience a new 
 white page for all the impressions of the new day. 
 And we have reverently blessed the name of the 
 Good Being who has prepared for his children 
 this fountain of healing and repair for all of life's 
 wasting activities, pains and ills. And how 
 many of us, caught in the whirl of life's feverish 
 activities, and cheated out of nature's methods of 
 repair in her laboratory of sleep, by the almost 
 mad rush after wealth and preferment, which poi- 
 sons our minds with false ideals and twists our 
 moral sense under the idea of necessary evil, fill- 
 ing our bodies with disease, and so utterly des- 
 troying that harmony and poise of forces, but 
 
 [51] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 have felt as we lay and tossed feverishly upon our 
 beds, that of all the spectres that haunt the imag- 
 ination, and harass us to the verge of nervous 
 breakdown and lunacy, none can be compared to 
 insomnia. The man or woman who can retire 
 to rest with such profound certainty of sleep as to 
 be able in a few moments to compose the mind, 
 relax the body, and be lost to all earthly things 
 till morning has an inheritance with which no 
 earthly possessions can be compared, and he who 
 wastes such a patrimony is guilty of prodigality 
 compared with which the ancient younger son 
 was a paragon of virtue. Probably some are con- 
 stitutionally light sleepers, but most of that habit 
 are made so by circumstances. Many a mother 
 owes the beginning of her breakdown in health to 
 the habit of "sleeping with one eye open," to 
 watch the little one who might happen to any 
 number of ills if mother should be too soundly 
 asleep. Eventually the habit is formed, and she 
 has practically forfeited the ability to sleep 
 soundly and refreshingly, and the excessive wear 
 and tear on body and nerves, with inadaquate rest 
 and recuperation, gradually produces that condi- 
 tion that calls from her friends the half-pitying 
 statement: "Oh, she's a little nervous." Others 
 find life's cares with them all day, and the last 
 thing on getting to sleep, worry with them in their 
 
 [52] 
 
SLEEP ITS THERAPEUTIC VALUE 
 
 dreams, and rise haggard and unrefreshed, to 
 wrestle a losing contest in the day after. 
 
 But I believe that of all the causes of insomnia, 
 none can be compared to that arch-enemy of the 
 race worry. And it grows out of a defective 
 mental and moral education. For centuries re- 
 ligion has concerned itself too much about to- 
 morrow. It has stood on the tiptoe of vision, 
 looking and longing for a "sweet by-and-by" a 
 heaven in the tomorrow of life, instead of living 
 in the "sweet now-and-now," and finding a 
 heaven in this life and today. The fear of hell, 
 and all sorts of disaster, has done much to keep 
 men writhing in flame all the days of their lives, 
 and make their fears realities. Fortunately, after 
 nineteen centuries, men are learning that hell was 
 made for "the devil and his angels" and is not for 
 the children of God. Worry is born of fear and 
 distrust. We worry about tomorrow, about our 
 health, our wealth, our friends, our children, our 
 plans, and fail to walk by life's crystal river of 
 trust and content, and to eat of its life-giving 
 fruit of joy and peace, and to find balm for our 
 healing in the leaves of Faith, Hope and Love. 
 We forget that "sufficient unto the day is the 
 evil thereof," or for that matter the good thereof, 
 and we worry lest one does come, or the other 
 does not, on the morrow. We forget that "no 
 
 [53] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 man by worrying can add a cubit to his stature," 
 any more than he can lift himself by his boot- 
 straps. We utterly fail to catch the thought of 
 the Saviour's rebuke, "Why worry ye about to- 
 morrow." Take wise forethought, and make pro- 
 vision for tomorrow, but live today. We have no 
 other day, and the first step back to sleep, health, 
 and to happiness, is to begin to live today. 
 
 A man came to my office one day, a total 
 stranger he was, whose whole makeup was the 
 picture of misery. He said: "I have lost the 
 greatest of God's gifts, sleep. For days I go 
 without sleep, and haven't slept now for seventy- 
 two hours, and am on the verge of distraction." 
 After hearing the story of his sleep troubles, I 
 began by assuring him that there was no good 
 physical or mental reason why he might not sleep 
 as soundly as a babe, and do o that very night. 
 I told him that he needed a moral thunderstorm 
 to clear his mental atmosphere, and I started in 
 to produce it by asking him if he were not run- 
 ning away from something in his past, or after 
 something in the future. He admitted that he 
 was afraid of his past. I told him that the first 
 step in his cure would be to begin to live in to- 
 day, as if there were no past, and would be no 
 future. That he was not to run from his past, 
 either actually or mentally, but to face it like a 
 
 [54] 
 
SLEEP ITS THERAPEUTIC VALUE 
 
 man. If it came for an accounting, to meet it 
 frankly and honestly, and make any amends pos- 
 sible, and having purposed to do this, to leave it 
 all in the care of the great God, who is better to us 
 than all our fears. Having secured this resolution 
 on his part, I told him to stop worrying about 
 whether he was going to sleep or not. To go 
 back to his hotel, have his dinner, and retire early, 
 opening his window wide, and as he laid aside 
 his garments for the night, to think of sleep, how 
 refreshing and restful it was; how it came with- 
 out our seeking, knocking at all the doors of our 
 senses for admission, seeking us when we were 
 not looking for it, and flying from us when we 
 began to pursue it. Then, when he lay down, he 
 was to relax every muscle and assume the position 
 in which he had slept as a boy. Then to draw in 
 his mind, compose it with thoughts concerning 
 sleep; to draw long, regular breaths, as he had 
 observed sound sleepers do, and to think of his 
 eyelids, his limbs and body growing heavy; to 
 mentally picture himself asleep, and he would find 
 himself hours later wondering how it was done. 
 Before he left I had him lie down on a couch, and 
 gave him a lesson in relaxation, giving him sugges- 
 tions of sleep and cure. I am happy to record a 
 cure, for that night he had the best sleep for years, 
 and in a few days had established the habit of nat- 
 ural sleep. [ 55 ] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 Familiar to all are those little devices that are 
 accessories to falling easily to sleep, such as count- 
 ing imaginary sheep as they went through a gap in 
 the fence; watching with closed eyes daylight 
 fade into twilight, and that into darkness; open- 
 ing and closing the eyes at gradually increasing 
 intervals; counting and gradually increasing the 
 time between numbers, until you fall to sleep be- 
 fore you reach the next number. Then there is 
 the device of repeating to yourself all the signs 
 of approaching slumber, letting your imagination 
 make each step as real as possible: "My muscles 
 are all relaxed; my heart's action is regular; my 
 temperature is normal, breathing deep and steady; 
 circulation is equalized, hands and feet warm; 
 digestion and assimilation perfect; all the organs 
 of the body are functioning perfectly; all my 
 cares are given to God ; my mind is at rest ; I am 
 getting drowsy, drowsier, very drowsy; feeling 
 sleepy, sleepier, very sleepy, so sleepy, I'm going 
 to sleep, going sound asleep." Repeating each of 
 these a few times will often conquer the most stub- 
 born case of wakefulness. Then there are the 
 accessories of a warm bath, a glass of milk, or 
 water, hot or cold, and other such agents that 
 often aid slumber. 
 
 Personally, after experimenting with every 
 known method of going to sleep, and finding them 
 
 [56] 
 
SLEEP ITS THERAPEUTIC VALUE 
 
 more or less helpful, I have for years used one 
 almost exclusively that of engaging the mind in 
 prayerful meditations. To turn my thoughts 
 away from my cares and trials, which are not to 
 be compared to those that others bear, turning to 
 the Christ who dwells within, recounting his many 
 mercies, and ascribing praise to him, and so losing 
 myself in the sense of his all-loving protection and 
 care. In this way I can at almost a moment's 
 notice, drop to sleep, riding, sitting or lying down, 
 regardless of noise or discomfort, and at any hour 
 of the day, when I feel the need of a few minutes 
 or hours' sleep. 
 
 Another most helpful exercise in falling to 
 sleep is that of taking up my friends and patients, 
 one by one, and getting a mental image of each 
 one before me, send them such messages of health, 
 of comfort and good cheer as I feel they need. 
 And unless I set my mind not to drop to sleep be- 
 fore I have finished the list, I almost invariably 
 go to sleep while sending messages to others, and 
 whether they reach them or not, they at least 
 react for good in my own subconscious mind. 
 
 But it is not so much to discourse on how to go 
 to sleep, and sleep soundly, as to show you how 
 to make the hours of sleep most effective in 
 building up the health and mental activities and 
 the moral character. That place called the thresh- 
 
 [57] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 hold of the palace of slumber, the state of abstrac- 
 tion, in which we are neither asleep nor awake, is 
 fraught with untold possibilities of well-being. 
 Men owe more than they can ever know in this 
 life to the sweet old hymns that mother sang, and 
 the stories she told, as they were crossing to the 
 land of dreams in childhood. Those simple clas- 
 sics of love and truth, of courage and honesty, 
 from the lips of her who served in a thousand 
 holy ministries in the hey-day of our childhood 
 and youth, filled the most receptive and important 
 moments of life. They acted as potent sugges- 
 tions, filling and holding the mind during all the 
 hours of slumber with noble ideals that were 
 woven into every fibre of the child's being. No 
 one of the tender, endearing words of mother to 
 the sleeping prattler can fail to enlarge his affec- 
 tion and fidelity to her in after life; and it is 
 perfectly logical that out of any fifty songs re- 
 flecting such influence forty-nine of them are in- 
 scribed to the mother and one to the father. Now, 
 if the mother only knew that here lies the secret 
 of binding her child to her for all after-life; to 
 create in him all noble ideals and purposes; to 
 shield him from evil influences and safeguard 
 him from temptation; to cure him of any bad 
 habits he may form or tendencies he may develop ; 
 to build up his physical health, a new race of men 
 
 [58] 
 
SLEEP ITS THERAPEUTIC VALUE 
 
 would live on the earth, because she holds in her 
 hand the key, and has the facility to use, as none 
 other can, the forces that make for the physical, 
 mental and moral welfare of her child. But, alas ! 
 few know it, and those who do are often preju- 
 diced by false things they have read or heard 
 about suggestion. Happily the mother instinct 
 leads the most of mothers to use, without knowing 
 it, the law of suggestion in a way that is helpful 
 to the child. 
 
 But it needs to be said over and over again 
 that if a mother wants her child to be "bad," 
 "stubborn," "slow," etc., she has only to keep 
 telling him that he is so, and daily it will grow 
 to fill his conscious life. And in like manner, 
 if she will have him be brave and true and lov- 
 ing and kind, she must keep these ideals before 
 him by affirming them to and of him, and espe- 
 cially preceding and during sleep. And the very 
 best method is to sit by the side of the child and 
 talk to him as he goes to sleep, and after his 
 breathing announces that he is asleep. He still 
 hears what you are saying, and it will stay with 
 him long after you have ceased talking and dur- 
 ing the hours of sleep will be taken up by the 
 unconscious mind and woven into the child's char- 
 acter. On the morrow it will affect his view of 
 things, his decision and actions. 
 
 [59] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 You may go to your child, or friend of any 
 age, when he is wrapped in slumber, and sit or 
 stand by him for a few moments in silence, until 
 he gets accustomed to your presence. Make 
 passes over him at a distance of a foot, more or 
 less, from the head downward, from two to five 
 minutes, saying in a very low tone of voice, and 
 repeating each phrase several times, "Sleep," 
 "sleepy," "sleeping soundly"; you're sound 
 asleep." If he shows signs of awakening, cease 
 for a little time, then resume, and, laying your 
 hand on his hand or head, say, "You are sound 
 asleep; you will hear all I say, and do all I tell 
 you to do, but nothing will disturb or awaken 
 you." Then talk to him of health, of morals, of 
 what you will, that you wish to see brought out in 
 his life, and he will hear and carry out your sug- 
 gestions, without knowing why, save that he has 
 the inward impulse to do so. If you care to ex- 
 periment with a view to finding out how actively 
 the subjective mind of the sleeper is in cooperation 
 with you, I suggest that, before giving him health 
 or other suggestions, you tell him that you want 
 to talk with him, and that you want him to talk 
 with you, assuring him that he can talk, and that 
 he will not wake up. Then ask him the time, or 
 if he is resting nicely, or tell him that he smells a 
 flower, and ask him if it is fragrant. Keep on 
 
 [60] 
 
SLEEP ITS THERAPEUTIC VALUE 
 
 asking the question until he answers you. Insist 
 on his talking, assuring him that he will not 
 wake up. When he answers you will be in active 
 touch with a side of his life that you have not 
 known before. Then you can ask him for any 
 information bearing on his actions that have puz- 
 zled you, and you will get it straight. You can 
 ask him to cooperate with you in anything you 
 desire for him, and he will promise it, and carry 
 it out. In all cases he hears you talk, whether you 
 ask him to talk to you or not. The latter is not 
 necessary for good results, although in some cases 
 it is helpful. Always give the suggestions for 
 health, or mental or moral improvement, the last 
 thing before leaving him, so that it will rest on his 
 mind, and as you leave him assure him that he 
 will not remember anything about it in the morn- 
 ing, and he will not, but he will do what you have 
 told him. 
 
 After years of experimenting, I affirm with the 
 certainty of actual knowledge that you can by 
 suggestion during sleep remedy almost any ill of 
 childhood and maturer years, and when you have 
 learned the secret of suggestion, you can give them 
 in the waking state with equal effectiveness. Of 
 course, in acute attacks or diseases of an organic 
 nature, you will have a doctor, but even his skill 
 will be greatly enhanced by suggestion. Most 
 
 [61] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 parents know enough by intuition not to talk to 
 the child or in his presence of how seriously he is 
 ill, nor to let him know that they have sent for 
 the doctor because they think he may not get well. 
 But "the good doctor who loves children is com- 
 ing to make mama's boy or girl well," has started 
 the cure by the time the doctor arrives. 
 
 While the trend of this chapter is toward the 
 relief of bodily ills, do not forget that sugges- 
 tions given as above indicated are fully as effec- 
 tive in righting all sorts of bad habits. Mental 
 faculties that stumble at mathematics or other 
 studies can be sharpened, and the whole career of 
 the child can be made to bless the wise parent who 
 uses these simple but potent means. 
 
 Now, while I have spoken with special refer- 
 ence to the effectiveness of these methods in child 
 life, they are no less potent in the lives of adult 
 people; and the very same methods may be used 
 by some sympathetic friend as are used in the 
 case of children. 
 
 But any intelligent man may take his own case 
 in hand and produce the desired results, by giving 
 the suggestions himself, and he may do so either 
 during his waking hours or on going to sleep. 
 Take any feature of your life, physical, mental, 
 or moral, that you wish improved, and upon retir- 
 ing give yourself suggestions for that purpose, 
 
 [62] 
 
SLEEP ITS THERAPEUTIC VALUE 
 
 and you can work marvels. Call up your uncon- 
 scious mind which has the direction of all your 
 vital forces, and talk to it as your best friend. 
 Tell it firmly and repeatedly just what you want 
 it to do, and what you expect it to do, and trust it 
 to carry it out. Go to sleep with these ideas in 
 mind, or at least without letting any counter-sug- 
 gestions enter the mind, and while you sleep the 
 forces within will be at work carrying out your 
 wishes. Equally effective will be found sugges- 
 tions given in our waking, working hours. 
 
 In the midst of daily cares and perplexities, take 
 your Bible or prayer-book, with its daily lesson 
 and psalms, or your "daily help for daily need," 
 or any book of prose or poems embodying a cheer- 
 ful philosophy of life. Fix your mind on some 
 sentence or thought. Make it your motto for the 
 day; think of it; think around it; think through 
 it; hold on to it until you have a vision of its 
 real meaning. Do this as you go from task to 
 task. Claim it for yourself. Stop for a moment, 
 relax yourself and let your mind grasp your need, 
 and then remember that your Father has supplied 
 all your need; that it is at hand to be claimed 
 and used every moment; claim it; affirm it as 
 true now of yourself; grasp it with all the men- 
 tal and moral purpose you have. Then say to 
 yourself: "I shall not worry about anything; 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 nothing shall make me nervous; I shall be calm 
 and quiet; I shall not be hurried; I shall do, one 
 at a time, all the duties that the day brings forth, 
 and keep cool and sweet; nothing can disturb the 
 calm of my mind." If you are suddenly con- 
 fronted with a crisis that threatens to upset the 
 calm frame of mind, whisper to yourself, "Cour- 
 age," "peace," "strength," "calm," and hold the 
 fitting thought in mind until the crisis be past. 
 Or if there is an organ of the body that is not 
 working properly, read into it by repeated affir- 
 mation the normal action it ought to have. If 
 your life seems to hold much of toil and trial, 
 glorify the toil by doing it gladly; disarm the 
 trials by summoning up the patience and strength 
 to meet them courageously; and above all dwell 
 upon the good things, the bright things in your 
 condition, and you will find much of sunshine 
 and blessing. And whether we sleep or wake 
 these things are seeds that produce after their 
 kind. You will realize in your feelings, and 
 thoughts, and achievements, of the same kind that 
 you have thought into your life. For thoughts 
 are forces whose laws we are coming to know, and 
 knowing and using them we can make our des- 
 tiny what we will. 
 
TYPICAL TREATMENTS 
 
 THESE sample treatments are intended to 
 conduct you into the healer's inner sanc- 
 tuary, and make plain to you the exact method 
 of procedure. You must remember that the same 
 disease manifests itself differently in any two 
 given cases, the factor of personality entering into 
 the case, so that the treatment will vary with every 
 person you seek to help, placing the emphasis in a 
 different way to suit each case. Having a patient 
 before you, let your surroundings be as quiet, 
 harmonious and cheerful as possible. Let your 
 own demeanor be that of perfect calm the out- 
 ward insignia of self-mastery, of self-control. 
 Suppose your patient is a neurasthenic, with the 
 three sure signs indigestion, constipation and in- 
 somnia. You will find that he or she has ex- 
 hausted the skill and probably the patience of the 
 doctors. He can give you a minutely detailed 
 description of all his ills and troubles. En- 
 courage a full and free unbosoming of it all, for 
 you will get certain clues to guide you in the 
 treatment of each individual case. And when you 
 have gotten the full story, then tell him calmly, 
 but with earnest conviction, that he will not be 
 able to tell the story so well again, for you have 
 
 [65] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 in hand a cure that never fails. And you can say 
 this in all sincerity, for if you will faithfully fol- 
 low these directions you cannot fail on any case 
 of neurasthenia. Tell him of cases that you have 
 cured, or known to be cured by these methods. 
 Explain to him the difference between organic and 
 functional disorders, and show him that his being 
 a typical functional case, is perfectly amenable to 
 mental and moral treatment. Do not begin the 
 actual treatment until your patient is at ease. 
 Then, while he sits in a reclining chair, look at 
 him calmly and kindly, and say to him in all con- 
 fidence as follows: 
 
 "The forces I am about to set in motion for 
 your recovery are within yourself. There is no 
 magical influence about it. I am going to use 
 my knowledge of the vital forces of life to set 
 them to work harmoniously, to restore you to per- 
 fect health, and not only to restore you, but to 
 keep you in perfect health. Were I to inhibit 
 your objective mind by hypnosis, and so reach and 
 command your unconscious mind to remove the 
 symptoms of disease and the disease itself, it might 
 prove only temporary in the results, but I shall in- 
 struct you as to each step in the cure and secure your 
 intelligent cooperation, so that when you are absent 
 from me you can still intelligently direct the forces 
 within you to complete the cure and make it 
 permanent. [ 66 ] 
 
TYPICAL TREATMENTS 
 
 "The two great factors in your restoration are 
 spiritual and mental, viz.: your relation to the 
 God who is the Author of all health and health- 
 giving agencies, and the inter-relations of your 
 complex mind. Let your thoughts turn to God in 
 the confidence that he is good, and kind, and lov- 
 ing; that he does not will the suffering of any 
 creature of his ; that he is the God of perfect life ; 
 that life manifests itself in His being perfectly 
 well, and therefore, sickness, pain, or disease is 
 unknown to him. Remember that he is the Father 
 of the spirits of all flesh; that all life is from 
 him, whether it be in the stone, tree, bird, animal 
 or man, differing only in the degree of its mani- 
 festation. Think of him as the Infinite Ocean of 
 life, that ebbs and flows in every bay and inlet 
 of manifestation, giving to each individuality, 
 yet retaining the unity of the whole. Think of 
 yourself as being at one with this perfect life, for 
 this is the law of the spirit of life that makes 
 you free from sin, sickness, and disease. If you 
 have these, it shows that you have broken the law. 
 If you did it knowingly, there is moral turpitude 
 attached; if you did it unwittingly, the law is 
 still operative, and your ill is the penalty, for 
 the law carries its own penalty. The remedy is 
 to "Cease to do evil, learn to do well." Turn to 
 the Father of life and humbly claim your oneness 
 
 ' 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 with him, and your purpose to maintain that 
 oneness in all harmony. You will thus banish 
 fear, for there can be naught to fear, so long as you 
 maintain your identity with him. There can be 
 no worry, for your steps are ordered of him, and 
 peace, courage and strength are magnified in you. 
 "Turn now to the mental side of your case. 
 Your trouble is, in its last analysis, the result of 
 wrong thinking, of wrong mental habits, and un- 
 til these are remedied permanent relief cannot be 
 had. Your mind is dual in its action. It is con- 
 scious and unconscious , objective and subjective. 
 The conscious mind is the master of the house, 
 determining what shall be done and how it shall 
 be done. It weighs facts, reaches conclusions, 
 decides on causes of action, and stands as sen- 
 tinel over the unconscious mind, as a mother over 
 her babe. The unconscious accepts any desire 
 or command that passes the outer sentinel, the 
 conscious mind, or that is handed down by it. As 
 a servant, it obeys every suggestion, carrying out 
 implicitly every positive command and earnest de- 
 sire. Its field of action is to command all the 
 forces of life, to direct the functions of every 
 organ. While you sleep, and the conscious action 
 of the mind is inhibited, your unconscious mind 
 keeps you breathing, equalizes the temperature, 
 keeps up the circulation, the action of the heart, 
 [68] 
 
TYPICAL TREATMENTS 
 
 stomach, liver and other organs of the body. 
 These are directly under its control, and it directs 
 them just as it is directed by the conscious mind. 
 If it has formed bad mental habits and is mani- 
 festing pain, or abnormal conditions of any sort, 
 then you must command it with all firmness and 
 earnest desire to cause the organs to function 
 aright. Remember, it cannot determine the 
 truth of anything that is told it. Its office is to 
 obey, and no matter what the command may be, 
 whether to stimulate the action and secretions of 
 the stomach, and the bowels, or other organs, or 
 to gather up and cast out of the system a lump or 
 other deposits in any part of the body, it will on 
 command muster all your life forces and set them 
 to the task. All this action of the unconscious 
 mind is under your own control, but it is often 
 helpful for someone else in perfect sympathy with 
 your desire for health, and in perfect harmony 
 with your purpose to have it, to join forces with 
 you. Thus multiplying your will-power and your 
 concentration, and hastening the results by more 
 profoundly impressing the unconscious mind. 'If 
 two of you shall agree as touching anything, it 
 shall be done,' are the words of the Master healer 
 of all time. 
 
 "Now, hold these principles in mind while I 
 give you a positive suggestion. Close your eyes, 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 relax yourself, let your breathing be full and 
 regular. Think only of health., strength, courage. 
 Your heart's action is regular; the secretions of 
 your stomach, liver and bowels are normal; the 
 action of all the organs is healthy and natural. 
 You will find after this treatment that you will 
 be able to eat anything you want without fear of 
 disturbance. You can digest anything, and your 
 stomach will be perfectly normal in its action. It 
 will not rebel at anything; it will always do with 
 ease ease, the task given it. Your bowels will 
 act normally every day. You will appoint a time 
 for them, and keep the time punctually, expecting 
 them to keep it, and they will not disappoint you. 
 They cannot fail, for you have given the com- 
 mand to your inner self, and it will carry it out 
 without fail. You will sleep tonight. You will 
 retire without any concern about not sleeping. 
 You will lie down, relax your muscles, compose 
 your mind, let your breathing be deep and regu- 
 lar. Do not try to go to sleep, but just let the 
 mind think of images of sleep, and of pleasant 
 things, and you will drift away into the land of 
 dreams. Your mind will at all times dwell on the 
 positive, constructive thoughts thoughts of per- 
 fect health and strength. And you will find your- 
 self already greatly helped by the treatment, and 
 your mind will carry out every suggestion we have 
 given it." [ 70 ] 
 
TYPICAL TREATMENTS 
 
 Now, let your patient open his eyes; take his 
 hands in yours, your thumbs in his palms, and, 
 looking steadily into his eyes, say: "Your mind 
 will carry out these suggestions without fail. 
 You will sleep, digest your food, and be perfectly 
 normal in every way, and you will continue to im- 
 prove until permanently cured." 
 
 My custom has been to have the patient sit in 
 an easy position in a reclining chair, and, standing 
 behind him, gently strike downward and outward 
 from the top head and forehead, with my hands, 
 while I am giving him the suggestions for health. 
 The wording varies with every case. One may 
 use the exact words here, but with a little experi- 
 ence he will merely follow the general thought, 
 making his specifications to suit each case. I give 
 a few detailed cases of treatment to show my 
 method of dealing with each case. 
 
 L , a girl of seventeen, was brought to me 
 
 by her mother to be treated for epilepsy. She 
 appeared the picture of health, rather stout of 
 form, with rosy cheeks, and nothing to indicate 
 to the casual observer anything abnormal. Yet 
 she had for some five years been an epileptic, the 
 spells being attended with falling, crying out, 
 frothing at the mouth, often biting the tongue and 
 lips, and unconsciousness, varying from once a 
 month to many times daily. She could no longer 
 
 [71] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 attend school, was unable to sleep without having 
 a light burning in the room. She ate ravenously, 
 especially of meat, used butter and sugar plenti- 
 fully, and was never quite satisfied with enough 
 food, and was habitually constipated. She had 
 been to many physicians and one or two special- 
 ists, with no relief. I explained to her that her 
 trouble had been purely a physical one at the start, 
 but it had become also a psychic habit, and that 
 the cure must proceed on that basis. The doctor 
 might easily have removed the physical cause, but, 
 having done nothing to break the mental habit, his 
 treatment must necessarily fail. I assured her 
 that I could and would cure her, and I was as 
 sure of it then as I ever was afterward. But she 
 must do just what I told her. I then took up the 
 matter of her diet, cutting out absolutely meat, 
 coffee, sugar and butter. Beginning next morning 
 she must observe a strict fast, eating no food what- 
 ever during the day, but drinking any quantity of 
 water. The following two days she might eat 
 freely of fruits and any light, nutritious foods, 
 closing each meal with a tablespoonful of olive 
 oil sprinkled liberally with salt. This amount of 
 olive oil was to be gradually increased, and she 
 was to use salt freely with all foods. An enema 
 of water, from a quart to a half gallon, as hot as 
 could be borne, with a teaspoonful of salt, and a 
 
 [72] 
 
TYPICAL TREATMENTS 
 
 touch of castile soap, was to be used before retir- 
 ing for two nights. After that, every other night. 
 Having given her mother a memorandum of the 
 physical treatment, I then explained to her that 
 there was a psychic side to her ailment, that only 
 prayer and faith could reach. I told her of the 
 work of Christ and his Apostles in laying on 
 hands with prayer and of the power of God to 
 heal. I assured her that the God of all love and 
 grace desired her to be well, and happy, and use- 
 ful in the world. Then, kneeling in prayer with 
 mother and daughter, I laid my hands upon her 
 head and prayed God to deliver her once and for 
 all from her infirmity, closing the prayer, "in the 
 name of the Lord." When we were seated, I 
 took hold of her hands, and, directing her to look 
 straight into my eyes, I gazed steadfastly into her 
 eyes, and said: "You will be able to carry out 
 my directions, and you will never have another 
 attack never. Their power is broken, and you 
 are free." I directed them to return once a month 
 from that day, which they did. There had been 
 no return of the fits nor any symptom. She came 
 at the end of another month and was dismissed 
 as permanently cured. Some four years after 
 her cure she was married, and there has been no 
 recurrence of the trouble in the six years that have 
 elapsed since her treatment. 
 
 [73] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 Mr. S , a young man of 3 1 years ; six feet 
 
 in height and of powerful build, some 25 pounds 
 under weight; a shuffling manner in walking; 
 very timid; a shifting gaze, that rarely looked 
 you in the eye, and then only for a moment; 
 memory very poor, and stammered frightfully; 
 an irascible temper; pronounced indigestion, con- 
 stipation, and insomnia; circulation very poor; 
 hand and feet cold and clammy; finger nails blue; 
 well educated, with a philosophical trend of 
 mind; had studied quite extensively in physi- 
 ology, psychology, and had analyzed his own case 
 with the aid of many physicians, until he had it all 
 tagged and pigeon-holed; had tried many regu- 
 lars, some quacks, mental healers, and treated over 
 a year with an osteopath, without improvement; 
 had the ultimate purpose of suicide when there 
 seemed no longer any hope; came to me at the 
 recommendation of Dr. E. D. Curtis, of Wood- 
 land, Cal., a former family physician. In my 
 first conversation, it developed that he had come 
 to me to be cured by hypnotism. Having tried 
 everything else, he had decided that only in- 
 hibition of all his faculties in profound hypnosis 
 could enable one to cure his case. Then he an- 
 nounced that he had tried, but had never been 
 hypnotized, and did not believe that it could be 
 done. 
 
 [74] 
 
TYPICAL TREATMENTS 
 
 I began a process of re-education, by instructing 
 him in the laws of mental action, showing him 
 that the unconscious mind was fully as amenable 
 to suggestion given in the waking state as in the 
 hypnotic sleep. I assured him that, knowing the 
 law, I could produce in him in the waking state 
 any results that it would be possible to produce by 
 hypnosis, and that after an extended experience 
 in hypnotic suggestion, I had practically ceased 
 to use hypnosis, because I could get the same re- 
 sults without it. I assured him that I had never 
 had a failure in neurasthenia, and had not found 
 it necessary to resort to hypnotism. I told him of 
 various cases, some better, some worse than his, 
 that I had cured by suggestion in the waking state. 
 It was necessary to do this to dislodge him from 
 the impregnable position he had assumed, viz., 
 that he could be cured only by hypnotic sugges- 
 tion, and that he could not be hypnotized. I 
 knew that the latter proposition might easily 
 prove true, and then the case would be out of my 
 reach. So I assailed and took by storm his first 
 position, and the other one surrendered. I gave 
 him no further treatment the first sitting. At his 
 second visit, on the following day, I instructed 
 him in the helpfulness of Hope, and Faith, and 
 Love, as exercises calculated to make him more 
 cheerful, and cure him of a bad "grouch" that he 
 
 [75] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 had habitually. I next outlined to him the opera- 
 tions of the mind in its conscious and unconscious 
 activities. I then had him recline in an easy 
 chair, close his eyes, relax his muscles, breathe 
 deeply, and compose his mind by thinking of the 
 words, peace! courage! strength! I stood by 
 his side, making full passes over his head, arms, 
 body, and limbs, for two or three minutes; then, 
 standing at his side and placing my thumb on his 
 forehead at the root of his nose, I said: "Breath- 
 ing deep and steady, muscles all relaxed, heart's 
 action regular, circulation good, all the functions 
 of the body operating normally. All your life 
 forces are now at work to build up your body and 
 give you perfect health. Your stomach is secret- 
 ing normally, so that your food will be thoroughly 
 digested, and properly assimilated, enriching the 
 blood and feeding the nerves and building up the 
 entire body. Your bowels will be active and regu- 
 lar. You will attend them at a regular time, and 
 they will always respond. Your sleep will be 
 natural, sound and refreshing. You will find 
 yourself going to bed with calm expectation of a 
 good sleep, and you will not be disappointed. 
 Your sleep will be as sweet and refreshing as a 
 child's. You will find your mind dwelling upon 
 the hopeful, healthful, bright side of things. Your 
 memory will grow stronger, your thinking will be 
 
 [76] 
 
TYPICAL TREATMENTS 
 
 rational and connected. You will have your sen- 
 tence clearly in mind before you begin to speak, 
 and then you will speak each word without hesita- 
 tion. Your eyes will be bright and strong, so that 
 you can look men in the face while talking to 
 them. We have set all your life forces to work, 
 and your unconscious mind will keep them at 
 work day and night, carrying out your wishes and 
 commands. You are the master of your own 
 house, and your servant will do exactly what you 
 command him." 
 
 Then, asking him to open his eyes and sit up, 
 I "looked steadfastly upon him," said to him, 
 "Courage, health and strength are yours ! " 
 
 This treatment was repeated with variations 
 every day for two weeks. I usually explained to 
 him the reason for each suggestion and the method 
 of its operation, so as to satisfy his philosophical 
 bent of mind. A marked improvement was notice- 
 able from the first. His digestion was entirely 
 normal at the end of two weeks, so that he ate 
 anything with perfect ease. His bowels became 
 active after the second treatment. The palor of 
 his face gave way to a good, healthy pink; his eye 
 was clear and bright; his whole air that of one 
 who had gotten hold of himself again. The in- 
 somnia was in his case the most persistent feature, 
 but that was greatly improved. After this he 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 came twice a week for a while, until his cure was 
 so far complete that he was able to carry it on by 
 himself. At the end of two months he had re- 
 gained his lost weight, and had shaken off his old 
 enemies, and a recent letter tells me that he is 
 "a new man," and is continually building himself 
 up, by using the information I gave him and by 
 reading books I recommended for his case. 
 
 In my pastoral rounds I found a boy of fifteen 
 years who had been suffering from St. Vitus' 
 dance for some three years. It developed after a 
 serious attack of inflammatory rheumatism, and 
 in spite of skilled medical aid, had grown steadily 
 worse. He had ceased attendance at school, then 
 dropped out of Sunday-school, and had so rapidly 
 failed in body and mind, especially the latter, that 
 his mother was at the point of sending him to the 
 insane asylum. I asked her to let me try sugges- 
 tion on him, and after explaining its method to 
 her, secured her consent. I began by placing him 
 in hypnotic sleep and giving him suggestions as to 
 the voluntary use and control of his muscles, tak- 
 ing him through all sorts of exercises in his sleep, 
 and then telling him that he could and would also 
 have the power to control his movements when 
 awake. I also gave him suggestions to remedy his 
 mental weaknesses. This was repeated every day 
 for ten days; then every other day for the same 
 
 [78] 
 
TYPICAL TREATMENTS 
 
 length of time, after which he came to me once 
 in two or three days, until entirely cured. The 
 entire treatment covered a period of seven weeks. 
 Then, after spending the summer on his uncle's 
 farm, he returned to school. Some eight years 
 have passed and the boy is a man with no trace of 
 the trouble that loomed up so seriously in his 
 earlier life. 
 
 By way of contrast in treatment I give the fol- 
 lowing case which came to me at the seaside, dur- 
 ing a vacation period. He was a boy of sixteen 
 years, who had St. Vitus' dance of five years' 
 standing. His mental processes were very slow, 
 speech difficult, often interrupted, unable, often, 
 to feed himself; could not walk within the width 
 of a wagon track, and often fell down ; had ceased 
 attendance at school some two years before. His 
 mother besought me to try his case with sugges- 
 tion. Having only six days left of my vacation, I 
 took him in hand. I talked with him a few min- 
 utes to secure his confidence that I was going to 
 cure him. Then I put him through a series of 
 exercises, which in turn called into action every 
 muscle of his body, each movement being repeated 
 from six to ten times. Then I told him that he 
 could walk home as straight as anyone, which he 
 did without falling or seriously stumbling. I 
 repeated this treatment with some variations dur- 
 
 [79] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 ing the six days, once each day. On the last day 
 I called his attention to the marked improvement 
 in his case, and told him he was to keep up the 
 exercises, and that he would be completely cured. 
 Six months later I was on a mission in an adjoin- 
 ing State, and the first evening on entering the 
 church I met at the door this same boy, in perfect 
 health, with no sign of his old trouble, and doing 
 full duty at home and in school. Seven years 
 attest the permanency of the cure. 
 
 Once, while conducting a mission in one of the 
 larger cities of California, I was asked by one of 
 the pastors to call with him to see a man who had 
 made up his mind to die. We went, and after 
 talking with him awhile I assured him that he was 
 going to get well. Although he was bedfast and 
 could not stand on his feet, I noticed that his 
 muscles were not unduly wasted, and, judging 
 from the hamper basket full of bottles of medi- 
 cine, I fancied that he had exhausted the doctor's 
 skill, and probably his patience, which he later 
 confirmed by saying that the doctor swore at him 
 on his last visit. I secured his consent to give 
 him a treatment, and using the easy device of 
 opening and shutting the eyes at increasing inter- 
 vals, I easily induced sleep, and satisfying myself 
 that he would carry out my suggestion, I com- 
 manded him to rise and dress and walk about in- 
 
 [80] 
 
TYPICAL TREATMENTS 
 
 side the house, which he did. After spending ten 
 minutes studying the pictures on the wall, some 
 of which were purely imaginary, I had him un- 
 dress and return to bed. I gave him strong post- 
 hypnotic suggestions as to strength, courage and 
 hope, and left him, wide awake, and unconscious 
 that he had been out of bed. Next day I repeated 
 the treatment, except that I awoke him fully 
 dressed and in the parlor, having first provided 
 against any shock or collapse. I then explained 
 to him that his trouble was of the mind rather 
 than of the body, and that he would be as well 
 and strong as ever in his life. His treatment pro- 
 gressed rapidly, each day he increased the amount 
 of exercise, and in two weeks from my first treat- 
 ment he went for a visit with his children in a 
 country town. A year afterward, I had a letter 
 stating that he was as hearty and strong as a man 
 at sixty could possibly hope to be. This case is of 
 about nine years standing, and in that time no 
 sign of the trouble has returned. 
 
 To be sure, these are striking cases, but they are 
 taken at random from a large number, with all 
 sorts of variations in disease, conditions, treatment 
 and time of cure. I will say frankly that I have 
 not attempted the cure of locomotor ataxia, after 
 my first case, which was not a cure, although I 
 was able to cure him of his perverted moral 
 
 [81] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 troubles, which kept him in a weakened condition, 
 but the inability to make his feet go aright, and 
 the creeping paralysis would not yield to sugges- 
 tion, and I gave up the case, something that had 
 already been done by different physicians. I have 
 not had universal success in treating morphine 
 habits, owing more, I believe to the lack of a sani- 
 torium, with the accessories for a cooperative treat- 
 ment. But the cases given herein illustrate truly 
 what may be reasonably expected in the treatment 
 of nervous disorders, and a large per cent of pres- 
 ent-day disorders are of that character. 
 
 [82] 
 
HYPNOTISM 
 
 PROBABLY no word so arouses the preju- 
 dice of the unthinking man as the word 
 hypnotism. It is simply a condition of artificial 
 sleep, or sleep induced by suggestions of sleep 
 from a second person, in which the sleeper is par- 
 tially, or wholly insensible to his surroundings, 
 and yet in perfect harmony with the operator, who 
 controls his thoughts and whose wishes he will 
 obey. The only difference between hypnotic and 
 natural sleep is that in natural sleep the sleeper 
 obeys his own suggestions in going to sleep and 
 while asleep, while in hypnotic sleep he goes to 
 sleep at the suggestion of another person and is 
 under his control during the time of the hypnotic 
 sleep. In the one case he goes to sleep by sur- 
 rounding himself with all the conditions that sug- 
 gest sleep, although he may not give them a con- 
 scious thought, while in the other case, another 
 fills his mind with suggestions and induces in his 
 body by artificial means all the symptoms of 
 sleep. Otherwise the sleep is alike, the same 
 brain centers being active or dormant in both 
 alike. Natural sleep may be turned into hyp- 
 notic, and the latter into natural by the simplest 
 devices. It is popularly supposed that this imita- 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 tion of nature's great restorer is beset with many 
 possible dangers. That the power to hypnotize 
 can be abused, there is no doubt, but it is an indis- 
 putable fact that a man will not do anything in 
 a state of hypnotism contrary to the instinct of 
 self-preservation, nor can he be made to do a thing 
 that would do violence to his conscientious scru- 
 ples. It is true that people have made deeds, 
 signed notes, wills, etc., bought gold bricks of all 
 sorts, and violated the moral law under the influ- 
 ence of the hypnotic spell, yet the principle re- 
 mains true that while judgment may be badly 
 warped by suggestion from another, conscience 
 does not obey hypnotic suggestion. In other 
 words, the man who does a moral wrong under 
 hypnotic suggestion, would commit the wrong act 
 if the opportunity came in his waking state. It is 
 an open question whether it is possible by sugges- 
 tion to pervert one's imagination, bias his judg- 
 ment, and weaken his will until conscience would 
 eventually be overruled, and an act performed 
 that at one singe effort would have been impossi- 
 ble. Herein, to my mind, lies the real danger of 
 hypnotism. 
 
 The danger of getting a person to sleep and 
 being unable to awaken him is purely imaginary. 
 If the operator doesn't know enough to be able to 
 awaken him, he ought to know enough to let the 
 
HYPNOTISM 
 
 sleeper alone, and in a short time his condition 
 will change to natural sleep, from which he will 
 wake up of his own accord. 
 
 It has been claimed that the use of hypnotism 
 should be restricted to physicians, but until it can 
 be shown that physicians are less fallible than the 
 rest of mankind, it is a vain expedient. The safest 
 method is the widespread dissemination of the 
 knowledge of its principles and methods of opera- 
 tion, so that on the one hand its benefits can be 
 distributed and its dangers guarded against. "The 
 people perish for lack of knowledge," in this as in 
 other things. Only the knowledge of the truth 
 can make men free from danger. It is upon this 
 conviction that I am now setting forth the exact 
 methods of producing hypnotic conditions. These 
 methods I have used a great many times, and 
 know their practical value. Everything that is 
 essential for anyone to know is here in plain Ameri- 
 can, so that any person who can understand such 
 language can read the directions and proceed to 
 use them with perfect confidence of success. 
 
 Like everything else, hypnotism has a starting 
 point, and that point is the law of agreement. The 
 only reason why one person can be hypnotized by 
 another is that the two minds can perfectly agree 
 upon a single purpose or idea. All known meth- 
 ods, and all instructions given, have for their pur- 
 
 [85] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 pose to show how to secure this agreement. Hyp- 
 notism may be said to be the science of the agree- 
 ment of two wills. It is not one will overpower- 
 ing another, but two agreeing. It matters not 
 whether the will of the operator be stronger or 
 weaker, the agreement must be reached. It is a 
 rank fallacy to think that only feeble-minded 
 persons can be hypnotized. Men of strong per- 
 sonality, trained intellects, and strong will-power 
 are often the easiest, and always the best subjects; 
 while weak, nervous, timid men and women are 
 often the hardest to hypnotize, and are usually 
 poor subjects. The one essential condition to suc- 
 cess is the willingness to submit to the experiment, 
 and the ability to make the mind attend to a single 
 idea. 
 
 The popular notion that it weakens one's will 
 and otherwise injures them to be hypnotized is 
 another error. Every mental and moral faculty 
 of the subject may be greatly strengthened by 
 proper suggestion during hypnotism, and no one 
 ought to undertake to experiment in hypnotism 
 until he has learned never to awaken a subject 
 until he has given him suggestions for the better- 
 ing of his physical and mental and moral con- 
 dition. It is true, however, that one who has 
 been once hypnotized is easier to put to sleep the 
 second time, not because his will is weakened, but 
 [86] 
 
HYPNOTISM 
 
 for the reason that a man travels over a road easier 
 the second time than the first. He has become 
 familiar with the way marks and the sense of 
 strangeness, or fear of getting lost, is gone; and 
 for the same reason that one who has hypnotized 
 a few people goes about it with a confidence and 
 ease that he did not have the first time. 
 
 Inasmuch as these instructions are to teach one 
 how to use hypnotism for purely therapeutic pur- 
 poses and not for any public exhibition, I have 
 given only what is essential to that end, omitting 
 directions for producing any of the features con- 
 nected with the spectacular phases of hypnotic 
 phenomena. 
 
 The scientific basis on which hypnotic effects 
 are produced is the dual nature of man's men- 
 tality. Whether man's mind is dual in nature or 
 in operation, I do not decide. The doctors dis- 
 agree. Whether he has two minds, or one mind 
 with two distinct methods of operation, is imma- 
 terial so far as securing results are concerned. It 
 is sufficient to say that one set of faculties with 
 which he reasons by induction, deduction, analysis 
 and synthesis, is called the outer, objective or con- 
 scious mind. It is not controlled against reason, 
 knowledge or the evidence of the senses. Its prov- 
 ince is to gather facts, weigh them, decide on their 
 truth, falsity or expediency, and to accept or reject 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 them. If it accepts them, that fact is at once 
 passed on to the inner, subjective or unconscious 
 mind, whose business it is to make them a part of 
 the physical, mental and moral being of the man. 
 This subjective mind reasons only by deduction. 
 It has no power to determine the truth of any- 
 thing, for the reason that it can hold only one 
 mental concept at a time, and hence cannot bring 
 the idea in hand into comparison with any other. 
 However well it might be adapted to a world in 
 which there is only truth, its office and normal 
 action, under present human conditions, is prop- 
 erly indicated in the term subjective. Now, when 
 the objective mind is inhibited by hypnotism, the 
 subjective mind will accept as true any proposi- 
 tion, no matter how absurd it may be, or how 
 untrue to the facts of objective experience. It is 
 to this fact that the remarkable therapeutic value 
 of hypnotic suggestion is due. The sick man is 
 told, in hypnosis, that he has no pain; that the 
 diseased conditions are disappearing; that he will 
 soon be well, and, being unable to compare the 
 suggestion with his waking experience, his subjec- 
 tive mind holds the thought of health to the ex- 
 clusion of the thought of disease, and he comes 
 back to the waking state with the return to health 
 begun, and in many cases, the cure is immediate 
 and complete. In other cases the process of cure 
 [88] 
 
HYPNOTISM 
 
 covers a considerable period of time, and the treat- 
 ment must be repeated. Inasmuch as the func- 
 tions of the bodily organs are under the direct con- 
 trol of the subjective mind, whether we sleep or 
 wake, it follows that any suggestion we may be 
 able to make penetrate and hold the subjective 
 mind, will have a direct influence on any given 
 organ or bodily process. If there is an organ that 
 is not doing its normal work, we have a functional 
 disorder, which can at once be set to rights by 
 suggesting to the subjective mind its normal 
 action. And in diseases where the structure and 
 integrity of the tissue is involved, this great sub- 
 jective builder that marshals all the vital forces 
 of the body, may have much to do in hastening the 
 cure of organic disease, supplementing the work 
 of the physician or surgeon. 
 
 Turning now to the study of methods, let us 
 consider some first steps. The methods of pro- 
 ducing hypnotism are so simple that the learner is 
 apt to be incredulous that such striking results 
 can be effected so easily. He is apt to think that 
 only one of long experience and peculiar per- 
 sonal qualifications can produce them. But he 
 has only to follow these simple directions, and the 
 results will be forthcoming. 
 
 The place where you are to carry out your ex- 
 periment ought to be as congenial to your patient 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 as possible. He must be ca}m, and his surround- 
 ings as quiet and harmonious as possible. If he 
 prefers to be alone, or to have some one present, to 
 sit up, recline or lie down, so be it. It is better to 
 be alone with your patient, but if, for any reason 
 others are present, impress upon them the necessity 
 of perfect quietness, as the least noise is apt to dis- 
 tract the patient's mind away from what you are 
 saying. 
 
 Let your personal appearance be such as to 
 impress your patient favorably. Manner and 
 dress, cleanliness of person, attention to teeth and 
 finger-nails, absence of tobacco odors, or other 
 kinds, apt to be offensive to sensitive nerves, kind- 
 liness of manner in speaking to, and handling the 
 patient these and many other little details are 
 essential to the highest success. Let your bearing 
 be confidence itself. Your very manner of doing 
 things should impress your patient with the idea 
 that what you say is about to happen, will surely 
 happen, and success is yours. Your patient 
 imagines he is going to be hypnotized, and sure 
 enough he is, and mainly as a result of his own 
 imagination. You must be positive in your ac- 
 tions and assertions. To do this learn one of the 
 formulas for producing hypnosis until you can 
 repeat it without having to think what comes next. 
 Then remember that the 'powers that produce the 
 
 [90] 
 
HYPNOTISM 
 
 results are in the patient and that you are using 
 your knowledge of the laws of their operation to 
 set them to work to produce the result. The 
 chapter on "Personal Magnetism" will give you 
 some valuable suggestions as to your eye, hands 
 and voice. 
 
 Your patient will be easier to hypnotize at the 
 ages of fifteen to thirty years than later in life. 
 In any event your patient has come to you to be 
 healed or helped, and because he strongly desires 
 to be relieved, will have every reason for cooper- 
 ating with you. But you may save time on the 
 fellow with the air of cocksureness, who sits with 
 knees crossed, hands locked, head thrown back and 
 a general air of knowing it all. It will be difficult, 
 if not impossible for him to be passive. If on 
 the other hand, your patient is not too positive in 
 his statements, agrees readily with what you say, 
 is indirect in his answers, and is inclined to talk 
 a great deal, he will not be difficult. Almost any 
 man whose profession requires a good deal of 
 talking will make a good hypnotic subject. Have 
 your patient sit down, and talk to him on some 
 topic connected with his case until he is at ease. 
 If he is ignorant of the nature of the mind and its 
 dual operation, explain it to him, also the differ- 
 ence between hypnotic and natural sleep, also that 
 the more intelligent and strong-willed a man is, 
 
 [91] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 the easier it is for him to carry out a suggestion 
 given. Also tell him that the hypnotic sleep varies 
 in degree of intensity, from a simply passive state, 
 in which the mind is more or less abstracted away 
 from its surroundings, to the profound slumber, 
 in which he knows nothing save the healer's pres- 
 ence, and that suggestions given in any of these 
 stages is effective. You may now proceed at once 
 to hypnotize him by any method suggested here, or 
 by one of your own, following the suggestions 
 given in these formulas. If you wish to test the 
 suggestibility of your patient before trying to 
 hypnotize him, then say to him that you are not 
 going to hypnotize him just yet, maybe not at 
 all, but you want to test him in his power to relax. 
 Now, have him rest his elbow on a table, letting 
 his hand rest on yours, which you hold four to six 
 inches above the table. Tell him to let the full 
 weight of his hand and forearm rest on your hand, 
 then suddenly take away your hand, and if his 
 arm falls to the table, he knows how to relax. If 
 you wish to test his power to receive a suggestion, 
 try the drawing test or the clasped fingers as de- 
 scribed in the chapter, "The Law of Suggestion." 
 Place your subject in a chair in as comfortable 
 a position as possible, with his back to the light. 
 Observe all the precautions as to quiet and com- 
 fort. Tell him that you are going to hold a coin 
 
 [92] 
 
HYPNOTISM 
 
 or other bright object before his eyes, and that he 
 is to look at it steadily, winking as little as pos- 
 sible, and that in a short time the nerve of the eye 
 will grow weary, the muscles of the eye will grow 
 tired, his eyelids will grow heavy, and close, and 
 that he will get drowsy and sleepy and go sound 
 asleep. Assure him that he will have no unpleas- 
 ant sensations, and that his sleep will be as sweet 
 and refreshing as if he were going to sleep in the 
 usual way. Now take a coin or a cork covered 
 with tin-foil, and standing at his side, hold it from 
 six to ten inches from his eyes in front and about 
 four inches above the level of the eyes, and 
 tell him to look steadily at it without winking. 
 Then slowly move it in a circle of three or four 
 inches while you say firmly, "Now look straight at 
 it straight at it. Don't wink the eye, but look 
 straight at it straight at it." Repeat this slowly 
 and positively. Don't be in a hurry. In from one 
 to three minutes you will notice a tired expression 
 of the eye. Then begin : "Your eyelids are getting 
 heavy, very heavy the nerve of the eye is grow- 
 ing weary; your eyes are so heavy you can hardly 
 hold them open; they are going closed; they are 
 closing; almost closed;" and as they seem now 
 trembling and inclined to shut, say: "Close them, 
 close them, your eyes are closed, fast closed." 
 Then lay aside your coin and, after a few mo- 
 
 [93] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 merits' pause, say: "Your eyes are closed; your 
 breathing is deep and steady; your heart is beat- 
 ing regularly; all the organs of the body are 
 operating normally; drowsiness is stealing over 
 the brain and body; you are getting drowsy, 
 drowsier, very drowsy; you want to go to sleep; 
 you are getting sleepy, sleepier, very sleepy; you 
 are going to sleep, going to sleep; so sleepy, so 
 sleepy; you are going sound asleep,' going sound 
 asleep." Give the suggestions time to work, don't 
 hurry. Repeat each step many times. "You are 
 asleep, you are asleep, you are asleep, sleeping 
 soundly, sound asleep, sound asleep; sleep on, 
 sleep on, and go further away to sleep. Nothing 
 will disturb you. All sounds have faded away in 
 the distance, and you are sound asleep; you hear 
 all I say to you and will do all I tell you to do, but 
 you are sound asleep. Nothing can awaken you 
 until I tell you to wake up; sleep on and go fur- 
 ther away to sleep." If you want to give him any 
 little test to see how deeply he is asleep, try stick- 
 ing his hands together, or making his arm stiff by 
 having him stiffen it; then make a few passes over 
 it with your hands from the shoulder down, press- 
 ing on the arm as you move downward. Then tell 
 him he cannot bend it. Or you can try the sensa- 
 tion of heat or cold. Be sure to always tell him 
 before just what you are going to do, and what 
 
 [94] 
 
HYPNOTISM 
 
 the result will be, and assure him that he will not 
 wake up. If you do not care to make any of these 
 tests, then, as soon as he is asleep give him the 
 treatment for whatever his ailment is. The 
 method of giving suggestion during sleep is first 
 to know what the ailment is, and this can usually 
 be determined by a physician's diagnosis, which it 
 is always wise to have, although most cases that 
 have come to me for treatment have gone 
 the rounds of physicians and specialists and 
 the nature of their complaint is clear. Your 
 suggestions will take up all the symptoms in a 
 general order for health, for normal action of all 
 the organs and processes of the body. Having 
 given these general suggestions, take up the specific 
 difficulty and give the most positive instructions to 
 the stomach, liver, or whatever organ, or organs, 
 are involved. Always close with the affirmation 
 that this curative process will go right along; that 
 he will feel greatly improved on awaking, and 
 will continue to improve. Then tell him that you 
 are going to let him rest a few moments and after- 
 ward wake him up, and that he will feel fine. This 
 method, with variations, I have used a great many 
 times in inducing hypnosis the first time; after 
 that almost any method that indicates to the 
 patient that you want him to go to sleep, will 
 be effective. 
 
 [95] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 There are a great many ways to induce hyp- 
 nosis, and I give a few that are effective. After a 
 little experience one makes up a formula of his 
 own, varying it to suit each case. A very simple 
 method is to have your patient seated or reclining, 
 eyes closed, and muscles relaxed. Place a folded 
 handkerchief over his eyes and tell him to go to 
 sleep, to think of sleep and the sensations of going 
 to sleep, and that in three minutes he will be 
 asleep; then go away and leave him quiet for a 
 few moments. You will find a large number will 
 go to sleep in this way. 
 
 Another effective way is to have him sit relaxed, 
 with his hands in his lap. Place in his hands a 
 crystal, a coin or other bright object and direct him 
 to look steadily at it, and that he will soon feel 
 drowsy and drop to sleep. 
 
 To press steadily on the nails of the second and 
 third fingers of each hand with your thumbs, or 
 to tap lightly on the front, top part of the head, 
 accompanying with sleep suggestions will influence 
 a good many. 
 
 Sit in front of your patient with his knees be- 
 tween yours. Place your hands firmly on his 
 shoulders. Direct him to relax all his muscles and 
 look you steadily in the eye. Then fix your eyes 
 upon the root of his nose, intently willing that he 
 shall do what you suggest, and repeat to him some 
 
 [96] 
 
HYPNOTISM 
 
 suggestions of sleep. This is called the fascination 
 method and is often effective. 
 
 Another simple and useful device is to rest your 
 fingers lightly on the head and, placing the thumb 
 on the center of the forehead, press steadily, direct- 
 ing him to close his eyes and look at the spot where 
 your thumb rests, suggesting to him its color, and 
 that it will gradually fade away, and that as it 
 does so he will fall to sleep. 
 
 One method that I have used a great deal, with 
 excellent success, is to have the patient close his 
 eyes. Then tell him that you want him to open 
 and close them instantly each time you count 
 aloud. Then begin, "one two three," making 
 the time longer between each number. You can 
 regulate this, for instance, by saying "four" ; then, 
 starting at one, count to yourself until you come to 
 "five," which you say aloud. Keep on counting 
 for a while after he ceases to open his eyes, then 
 tell him to go sound asleep. 
 
 After you have given health or other sugges- 
 tions suitable to your patient, tell him that you 
 are now going to awaken him. Always tell him 
 what you are going to do. It will usually be 
 sufficient to say, "Wake up! wide awake! all 
 right ! " Or tell him that you are going to count 
 five, and at the word" five" he will be wide awake. 
 Then count five and clap your hands, saying 
 
 [97] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 "wide awake," etc. Or tell him you are going 
 to let him sleep ten minutes, and that he will 
 wake up then of his own accord. If, after the 
 patient wakes up, he seems drowsy or shows a 
 tendency to drowsiness, press with your thumbs 
 on the forehead at the root of the nose, passing 
 them out over the eyebrows. A few times will 
 get him wide awake, especialy if you tell him why 
 you do it. If all efforts seem to fail to rouse your 
 patient, a thing that rarely occurs, and never has 
 in my experience, you must remember not to get 
 nervous or frightened, nor let anyone else become 
 excited, for if you leave your patient alone, his 
 hypnotic sleep will change to natural sleep, from 
 which he will awaken of his own accord. 
 
 Remember that suggestion is the underlying 
 principle in hypnotism, and the key to suggestion 
 is repetition. Let each form of the suggestion be 
 a little stronger than the last one, as "drowsy, 
 sleepy, very sleepy," etc. Above all, be positive, 
 not noisy, nor boastful, nor boisterous, but the 
 sense of certainty that you know just what you are 
 doing. First learn perfectly the first formula 
 given, and then you are ready to commence, but 
 you will need to read and keep reading standard 
 works on psychology, in order to have a broad cul- 
 ture and thorough grasp of the principles. 
 
 Only practical experience can make you expert 
 
 [98] 
 
HYPNOTISM 
 
 in the use of hypnosis. And let me repeat here 
 what I have said elsewhere, that when you have 
 become an adept in the use of hypnotic sugges- 
 tion you will find yourself making less and less 
 use of it, for you can produce the same, and better, 
 and quicker, results by waking suggestion, in con- 
 junction with mental and moral re-education. 
 The reader will find other methods described in 
 the different chapters, where they are given in con- 
 nection with cases that are used for illustration. 
 
 [99] 
 
PERSONAL MAGNETISM 
 
 THE student of psychic forces, in the begin- 
 ning of his experiments, is apt to make 
 large use of hypnotism, just as a child makes 
 large use of his A B C's. But as the child passes 
 on to the higher process of thought and statement, 
 he proceeds without any thought of his alpha- 
 bet. Just so does the investigator in psychic law 
 make less and less use of hypnotism as such, for he 
 finds that hypnotism consists in making the idea 
 of sleep penetrate the mind and hold it, to the 
 exclusion of all others, thus inducing in the mind 
 and body all the phenomena of sleep. And in this 
 state of induced sleep he can suggest almost any 
 idea to the patient and it will be accepted without 
 question. But soon he will find a large percentage 
 of people who, for various reasons, do not enter 
 the hypnotic state to any perceptible degree. In 
 fact, most of the people he wants to influence in 
 a business, social, or professional way are wide 
 awake with every faculty alert, and to ask them 
 to sit down and be hypnotized while you read 
 business or health into them is out of the question. 
 But if you have passed on from mere hypnotism to 
 the higher laws of personal influence, these same 
 alert, wide-awake people will acquiesce in the dic- 
 [ 100 ] 
 
PERSONAL MAGNETISM 
 
 tates of a will more royal than their own. The 
 will whose purposes they accept may be no 
 stronger naturally, but it operates in harmony 
 with the laws of personal magnetism, and the 
 result is that a man does things that are for his 
 good, although he refuses before either to see or 
 do it; he also does things not to his interest. He 
 signs instruments, buys property, gold bricks, 
 takes a life partner, accepts the most absurd ideas, 
 accepts the non-reality of things that are intensely 
 real, and afterward wonders how he could have 
 failed to see through it. The knowledge of the 
 laws of personal magnetism will reveal to him the 
 secret. Many people unconsciously use these laws 
 of influence and owe their measure of success to it. 
 A full knowledge of the laws and their methods 
 of use would multiply their power many times. 
 So general has the knowledge of these forces and 
 their use become, that the man who fails to secure 
 a mastery of them is easily distanced in the race 
 for success. 
 
 The methods for using these forces that have 
 in them the potency of such regal authority, are so 
 simple that anyone can learn them and practice 
 them, and none but an adept will recognize the 
 nature of the power you are bringing to bear upon 
 him. These forces of personality are all under 
 the control of the will, to which a separate chapter 
 
 [101] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 is given. They find certain channels of operation, 
 the main ones of which are as follows: The use 
 of the eyes, the use of the hands and body in ges- 
 ture and manner, the use of the voice, the use of 
 language, written or spoken, and that invisible 
 influence, that in moments of great mental con- 
 centration, or nervous excitement, when the eye 
 flashes and the whole face glows with a subtle 
 emanation. There is an element of power in tele- 
 pathy. By using these intelligently, a man who is 
 naturally magnetic may add greatly to his power, 
 while the non-magnetic may become so. In fact, 
 he cannot help becoming a masterful personality 
 by following out the directions given in this chap- 
 ter. If you are slow in learning it, let that only 
 spur you on to double your diligence. You cannot 
 fail to acquire it. Without it you will be at a 
 disadvantage all your life, while one less perfectly 
 endowed will achieve success where you failed. 
 
 Now to your task, which is to pass the outer 
 sentinels of the mind and gain access to the uncon- 
 scious mind within. In hypnotism this is done by 
 inducing sleep, and all these sentinels are put off 
 duty, so that you may introduce almost any idea 
 you will, and it will be accepted, but your task is 
 to take your subject or patient when he is awake 
 and has all his guards mounted, and pass by them 
 successfully, lodging your thought in his uncon- 
 [ 102] 
 
PERSONAL MAGNETISM 
 
 scious mind with such force as to produce con- 
 viction and action. 
 
 For this purpose the eye is the most powerful 
 of all the agencies to be used. To be able to 
 "look" a thing is to have success assured. "I 
 looked him right in the eye and told him what I 
 thought of him" is a hint that we are slow to take. 
 Now it is a fact that no one can look steadily into 
 your eye, while you look steadfastly into his and 
 talk to him, and think of anything else than what 
 you are saying. The reason is that you have in 
 this one way passed all the sentinels of his mind 
 and are talking to his unconscious mind, which can 
 think of only one idea at a time, and that is the 
 one you are projecting into it. And so long as 
 you hold his eye he has no opportunity to reflect 
 on what you say, and will accept the truth of 
 your statement. He thinks that his own judgment 
 has decided it, when in fact he has unconsciously 
 allowed you to do his thinking for him. If he 
 looks away, it gives him time for reflection, and 
 unless by some device you catch his attention, 
 results may be very different from what they 
 might have been. When you first meet a man and 
 are introduced to him, as you shake hands, if you 
 look calmly into his eye, you will see what you 
 will not see again. You will get the key to his 
 character. When you approach a man in his 
 
 [ 103] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 office, home or on the street, or in your own office, 
 have a determined look. I mean one that has no 
 indecision, no wavering. You cannot look deter- 
 mined unless you are. Cultivate the habit of 
 determination. Assume that what you have to 
 propose or offer, he will assent to. Let there be 
 no question in your own mind, or he will telepath- 
 ically know your indecision. Know your business 
 to the last detail, whether it be to cure a headache 
 or sell a bill of goods. Be calm, clear, forcible 
 and in earnest. Look him straight in the eye, and 
 especially in the climax of your proposition. In- 
 asmuch as this chapter is intended to apply spe- 
 cially to practice in psychotherapy, no further 
 details of application are here given for business 
 and social life, beyond to say that promotion and 
 success in every laudable enterprise finds the right 
 use of the eye, an engine of power. To see its use 
 in healing, you have but to read the Bible record 
 of cures to see its place there. In the case of the 
 lame man at the beautiful gate, certain facts are 
 suggestive. "Peter with John fastened his eyes 
 upon him," while the lame man gave them the 
 attention of his eyes to see what they would give 
 him. Peter commanded him in the name of Jesus 
 Christ to rise up and walk. And he took him by 
 the hand. In the case of St. Paul and Elymas, the 
 sorcerer, it is recorded that he "fastened his eyes 
 [ 104] 
 
PERSONAL MAGNETISM 
 
 upon him" before pronouncing the curse of blind- 
 ness. Also at Lystra it is said that St. Paul 
 "steadfastly beholding him perceived that he had 
 faith to be healed." These are cases in which this 
 detail of the treatment, the use of the eyes, is men- 
 tioned. Doubtless it had its place in all the cases 
 treated. 
 
 To use this power of the eye effectively you 
 must learn to look steadily not staringly, or as if 
 gazing into space, that will at once reveal the 
 method. Cultivate a pleasing expression of the 
 eye. Study your eye in the mirror until you are 
 sure of it. Remember that an eye that wavers or 
 winks will lack power in carrying your suggestions 
 forcibly. Put a small piece of paper on a mirror 
 and look at it steadily, stopping at any sign of 
 tears or pain. Don't injure the eye, but just prac- 
 tice. Pick out objects on the street as you walk, 
 and try your sight on them. Persist in it and you 
 will soon be able to "look" a thing intensely and 
 penetratingly, yet pleasingly. I am often asked 
 by people how to keep from being unduly influ- 
 enced by others. If you are seated, cross your 
 legs, or clasp your hands, fingers intertwining, or 
 twirl the thumbs, or chew gum, or something to 
 keep your attention divided, and determine within 
 yourself that you will not be influenced against 
 your judgment. Do not look too steadily into his 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 eyes while he is talking. If, out of courtesy, you 
 must' look his way, pick out some blemish or odd 
 formation of features, let your eyes rest on that, 
 for nothing will disconcert him so quickly. But 
 remember if you look steadily into his eye while 
 he talks, you cannot help being influenced. The 
 public speaker, the social conversationalist, the 
 business man or the mental healer who fails to 
 look his auditor in the eyes loses a great increment 
 of power. 
 
 The use of the hands in gesture, in passes and in 
 the various contacts with the body under the idea 
 of "laying on of hands," is very effective in influ- 
 encing others. Add to a clear, steady, frank eye 
 beauty of form and grace of movement, and you 
 have a large magnetic combination. Passes made 
 over the head or face or the affected parts, at a 
 distance or touching the body, tend to fix the 
 patient's attention upon the afflicted region, and 
 give your verbal suggestions added effectiveness. 
 To place the fingers over the place of pain, press 
 steadily and strongly, and releasing them sud- 
 denly, distracts the mind away from its pain, by 
 bringing a new sensation to its attention, and this 
 will also help your suggestions to take immediate 
 effect. To place the right hand at the back, over 
 the solar plexus, which is located back of the 
 stomach, and with the left on the stomach press- 
 
 [106] 
 
PERSONAL MAGNETISM 
 
 ing strongly, tell the patient that this solar plexus, 
 called the "abdominal brain," directly controls the 
 stomach, causing it to secrete properly and digest 
 thoroughly if properly directed; that you are 
 causing powerful vibrations to pass throughout 
 that part of the nervous system, at the same time 
 giving the right hand a slightly tremulous motion, 
 will act as a powerful suggestion in breaking up 
 indigestion. So with regard to any of the organs 
 of the body. A very brief study of the location 
 of the various nerve centers along the spine and 
 the organs they control will help you in giving 
 quick relief. So also to a tired, bedridden or 
 nerve-exhausted sufferer, if you take the hands 
 and limbs one at a time, and, beginning at the 
 hands and feet, wring them out, moving your 
 hands toward the body and wringing vigorously 
 as you would a cloth, explaining to your patient 
 that the stagnant blood and juices are forced out, 
 and fresh nourishing secretions rush in to invigor- 
 ate him. When this is done, have him lie on his 
 face, and, placing the fingers on each side of the 
 spine, press on, and move them with a circular 
 motion, not letting the fingers slip on the clothing 
 or skin, so traverse an inch at a time the spinal 
 column to the base of the skull. Attend this with 
 suggestions of rest, and vigor, and returning 
 strength, and your patient will rest and sleep like 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 a child. All these movements have a two-fold 
 value, the elements of massage itself being very 
 helpful, while this treatment is a vehicle for the 
 most potent suggestions ; and if there be any mag- 
 netic emanation from the operation, it is a third 
 valuable factor. 
 
 A voice that perfectly expresses the various 
 moods of the soul is an invaluable factor in exer- 
 cising personal influence. One should be able to 
 speak in a full, round tone and then decrease its 
 volume to a whisper. The voice of authority must 
 drop easily to the confidential tone of speech. The 
 short, sharp command must be able to fade im- 
 perceptibly into the long-drawn, sleepy tone that 
 says, "I am almost gone." The voice is a 
 mighty factor in making your suggestions. The 
 form of your suggestion is important, but the way 
 you say it is of great moment. To be able to say 
 a thing with the tone and air of finality is a rare 
 gift for one who would heal the sick by mental 
 and spiritual methods. I give one or two methods 
 for securing strength and control of the voice. 
 Practice deep breathing, using the diaphragm. 
 Place your hand on the stomach and upper part of 
 the abdomen, slowly inhale, pushing the hand out- 
 ward, then exhale, letting the hand sink inward. 
 Inhale as you count two, or take two steps, then 
 exhale naturally, then inhale gradually while you 
 
 [108] 
 
PERSONAL MAGNETISM 
 
 count four, exhaling naturally, and so on up to 
 twenty or thirty. Then reverse the process, in- 
 haling naturally and gradually increasing the time 
 of exhalation. A good exercise is to breathe in 
 the same manner, hang up a cloth or kerchief, and, 
 standing six feet away, purse up the lips and blow 
 steadily until you move the cloth. Gradually in- 
 crease the distance. These and similar exercises, 
 which you can devise for yourself, will cultivate 
 your breathing power and greatly add to the con- 
 trol and power of your voice. 
 
 As to the use of language, all that need be 
 said here is that faulty construction of a sugges- 
 tion may impair, if not entirely neutralize its 
 power. For instance, to say, "You will not be 
 troubled with indigestion. Your non-assimilation 
 of your food," etc., are weak for the reason that 
 the trouble is positively stated, while the desired 
 end is left to inference. "Not troubled, and indi- 
 gestion" all contain powerful reference to actual 
 conditions, while there is nothing to suggest the 
 positive result. If you say, "Your stomach will 
 act normally, your food will digest thoroughly and 
 be perfectly assimilated, enriching the blood and 
 feeding the nerves," you leave no negative thought 
 in the mind as a residuum, out of which the mind 
 forms a counter-suggestion, but only a positive, 
 constructive idea that at once takes hold of the 
 [ 109] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 unconscious mind and sets it to work with the 
 life forces to bring about what your suggestion 
 calls for. And, finally, as the crown of it all, and 
 the heart of it all, "He that believeth in me, out of 
 his heart shall flow rivers of living water." To 
 believe in him, to step into his life, to be at one 
 with him and the Father, there is the magnetism 
 that draws all men a spiritual, divine quality, 
 without which all else must forever be incomplete. 
 
 [110] 
 
THE WILL AND HOW TO USE IT 
 
 THE will is the keystone in the arch of human 
 achievement. It is the culmination of our 
 complex mental faculties. It is the power that 
 rules minds, men and nations. Man's noblest oc- 
 cupation is to bring all his powers into subjection 
 to his own will, until he attains self-mastery. His 
 ultimate goal of action and destiny in this or any 
 world is to stand whole in the presence of the 
 Eternal Will, and say, "Thy will be done," Will- 
 power does not mean obstinacy nor stubbornness, 
 but such a direction of his own forces as to per- 
 fectly control them, and when he can do that he 
 can also control others. For will-power means 
 the ability to grapple the minds of those about 
 one and those with whom he comes in contact, and 
 to influence and control them. 
 
 The will holds your mind to its task until you 
 see the vision of success, and until the vision is 
 made reality. Of all qualities entering into suc- 
 cess in anything, none can compare with patient, 
 persistent determination to stop only with suc- 
 cess. A man can do anything that he believes that 
 he can do, and is determined to do, and sets him- 
 self to the task. His will is the power that holds 
 him to the undertaking, so that he can meet criti- 
 
 [ml 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 cism with silence, opposition with courtesy, and 
 defeat with the air of one who says, "I haven't 
 begun to fight yet," and so makes that defeat 
 seem like a victory. That will keeps his eyes open, 
 his mouth shut, with the corners lifted, his face 
 shining, and defies the world to discern any dis- 
 couragements, and the genius of success is to keep 
 people from finding out how discouraged you 
 feel. I can, and I will, puts a man in touch with 
 forces that enable him to feed a flock or shake a 
 kingdom, to banish pain, heal a distempered 
 mind, or soothe a wounded spirit. Let your cause 
 be just, so that conscience cannot raise a mutiny 
 among your forces, and face your problem with 
 the will of one who said, "There shall be no Alps." 
 You can coin your dreams into reality; you can 
 speak, and it is done; you can command, and it 
 will stand steadfast. 
 
 "Stick to your aim. The mongrel's hold will slip, 
 But only crowbars loose the bulldog's grip. 
 Small as it looks, the jaw that never yields 
 Drags down the bellowing monarch of the fields." 
 
 A royal will gives one a masterful presence, and 
 
 that presence is felt, and he need not utter a word. 
 
 His presence has changed in a few moments the 
 
 entire atmosphere of the room. He has determined 
 
 [112] 
 
THE WILL AND HOW TO USE IT 
 
 to accomplish certain things, and an invisible 
 something has gone forth that commands respect 
 and assent, as no words alone can do. He has by 
 his will alone raised the mental temperature, or 
 lowered it to a level with his own. Will-power 
 is not exercised in that straining effort of the body 
 and nerves that notifies every one that you are 
 making a great effort, but rather the calm, quiet, 
 forcible way that "speaks, and it is done." The 
 rules for the development of the will are to begin 
 with the easy things first, and practice them until 
 you can do them perfectly. Exercise is as essential 
 to the strength of the will as it is to the body. 
 
 First. Practice holding the eyes open for a 
 minute without winking, and as you acquire the 
 power to do it without fatigue or injury to the 
 eye, increase the time. This exercise will both 
 strengthen the will and give you control of your 
 eyes. 
 
 Second. When sitting in an assembly, or riding 
 in a car, determine that some one sitting ahead 
 of you shall look back. Then concentrate your 
 gaze on the nape of the neck, willing the person 
 to turn and look. At first the percentage of your 
 success may be small, but persistently practice it 
 and your power will increase until you seldom fail. 
 Below are given a series of directions for exercis- 
 ing the will. Begin with the simpler ones, and 
 
 [us] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 persistently practice them, and you will acquire a 
 power that often needs not to speak, but sends 
 out its silent, invisible force to sway men and 
 assemblies. 
 
 i. Select some part of the body, a foot or 
 hand, with the idea of heat. While holding the 
 mind in this attitude, breathe deeply and steadily, 
 and in from one to four minutes you will feel the 
 warm glow coming to the foot. In this way you 
 can soon master the entire body. Begin with the 
 sense of feeling. If there is an itching of the body, 
 make it stop by the force of your will. In from 
 three days to three weeks you can stop the itching 
 sensation at will. Then try the habit of sneez- 
 ing; stubbornly resist the inclination to sneeze, 
 and you will soon have the mastery. Now try 
 your will on coughing. When the tickling sen- 
 sation comes, stop it by the exercise of your will. 
 You can soon master it. Next try it on pain. 
 When you feel a pain in the body, instead of rub- 
 bing on liniment, rub in a little will-power; soon 
 it will ease your pain as if by magic. With the 
 fingers of one hand rub the skin on the back of 
 the other hand, stroking toward the elbow, and 
 willing that all feeling shall disappear. In from 
 one to three minutes take a needle and you can 
 stick it through the skin on the back of the hand 
 without pain. You may have to try it a dozen 
 
 [114] 
 
THE WILL AND HOW TO USE IT 
 
 times, but persistence will bring success. Having 
 mastered the sense of feeling, take up that of 
 hearing. 
 
 2. It may seem impossible at first thought, but 
 you have seen people so absorbed in what they 
 were reading or thinking that they heard nothing, 
 although you addressed them directly. They are 
 simply abstracted from all else and are thinking of 
 one thing to the exclusion of everything else. 
 They entered this state of abstractedness uncon- 
 sciously. To do so intentionally, you go by the 
 law of indirectness. For instance, take sight; con- 
 centrate your vision and your whole attention 
 upon some object, real or imaginary, until soon 
 the sense of hearing becomes dormant. A little 
 practice will enable you to study, think, or sleep, 
 regardless of noise. 
 
 3. Having mastered hearing, begin on sight. 
 You have known people who walked on the street, 
 looked at you and passed by without recognition, 
 although they knew you well. A person deeply 
 thinking on some subject, neither sees nor hears, 
 but uses the mental sense entirely. The method 
 is to let the eyes be open, but concentrate the 
 thoughts on hearing or feeling. 
 
 4. After getting control of your sight, take up 
 the taste. Take some tasteless thing on the 
 tongue, abstract the mind to something else until 
 
 [115] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 the taste becomes dormant. Then take something 
 with more taste to it, abstracting the taste, until 
 by this gradual process you can make the sourest 
 pickle sweet. 
 
 5. Finally take some light odor, and hold it 
 before the nostrils, abstracting the attention away 
 from the sense of smell, by hearing or seeing, etc., 
 until by practice you can pass through the foulest 
 odor without inconvenience or notice. 
 
 Now, when you can control the five senses at 
 will, you have a will-power that is well nigh invin- 
 cible. And at the same time you have entered a 
 new world of experiences. You can hold the 
 senses dormant, and the sixth sense, that of intui- 
 tion, will operate untrammeled. This opens the 
 door of eternity's storehouse of knowledge, from 
 whose divine resources the prophets wrote and 
 spoke. Once here, and you can read the thoughts 
 of people at a glance. You can in a moment take 
 hold of the subjective minds of those about you 
 and compel them to do your way. You have here, 
 also, the medium through which you can send out 
 your thought force at will to those about you, pro- 
 ducing the thrill and exhilaration of health. First 
 master yourself, then the fullness of peace, of 
 power, and of plenty is yours. You have only to 
 send out your thought forces, in connection with 
 your occupation, and command whatever you 
 desire. [ 116 ] 
 
THE WILL AND HOW TO USE IT 
 
 In concluding this chapter, I give a few very 
 simple devices for exercising the attention and 
 strengthening the will. The reader will think of 
 others better suited to his condition which he may 
 substitute and practice. 
 
 Sit or stand absolutely motionless, except youi; 
 breathing, for one to five minutes at a time. Do 
 this often. 
 
 Practice closing each finger in rotation; then, 
 when all are closed, open one at a time very 
 slowly, keeping the attention fixed on what you 
 are doing. Keep all the other fingers still, save the 
 one you are exercising with. 
 
 Inhale gradually for ten seconds, then exhale in 
 the same way and time. 
 
 Look steadily at some point or object for a 
 minute without winking the eye, keeping your 
 attention fixed on the object. 
 
 Look at a picture critically, then close your eyes 
 and mentally reconstruct it. 
 
 Close your eyes and construct the face of a 
 friend, feature by feature. 
 
 Fix your attention on a hand or foot, hold on it 
 the idea of heat, and continue until the hand or 
 foot feels warm. Then try cold; then try pain. 
 
 Will the person in front of you shall turn round 
 or put his hand on his head or neck. 
 
 Hold your hand on some one in pain and say, 
 
 [117] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 "I will the pain to depart." Repeat till the pain 
 goes. 
 
 These and similar exercises persistently prac- 
 ticed will do very much in educating your will 
 and giving you what is known as a "strong will- 
 power." It is not only invaluable in practical life, 
 but is a duty, for St. Peter, in enumerating the 
 virtues, says that we should "give all diligence to 
 add to our faith, power; to power, knowledge; 
 to knowledge, balance-wheels," etc. Whatever 
 other wheels people add, there is none so important 
 as this balance-wheel, called self-control, which is 
 the outward sign of a strong will, that can stand in 
 the presence of disease and say, "I will; , be thou 
 well." 
 
 [118] 
 
THE UNKNOWN QUANTITY IN 
 PSYCHO-THERAPY 
 
 EVERY experimenter in psychic forces, and 
 especialy mental healers of the various 
 schools, is constantly meeting with experiences 
 that cause him to marvel. He is able to accom- 
 plish things without amy unusual effort that seem 
 so out of proportion to the means employed as to 
 seem almost beyond belief. Then he finds him- 
 self confronted with similar conditions, and what 
 seems an easy case, that almost defies his effort 
 and that yields only after the most stubborn resist- 
 ance. To illustrate, I give two cases that came 
 under my own experience. 
 
 At the 4 close of a public lecture on psycho- 
 therapy, with various illustrations of suggestion 
 on different individuals who volunteered for the 
 purpose, I announced that if anyone present had 
 any affliction from which they desired relief, they 
 might come forward and I would cure them. 
 Among those who came was a woman of about 
 thirty years of age, the mother of several children, 
 who had a lump on the neck and shoulder, just 
 above the collarbone, on the left side, as large as 
 a large-sized hen's egg, quite hard to the touch, 
 interfering with the free use of the arm, and of 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 some four years' growth. After a brief examina- 
 tion and eliciting the above facts, I pressed the fin- 
 gers of the right hand strongly upon the lump and, 
 looking her steadily in the eyes, said : In the name 
 of the Lord, in five days it will disappear, and not 
 a sign or vestige of it will remain." This was on a 
 Monday night. She, along with many of the audi- 
 ence, was of my Sunday congregation. One of 
 them said on the way home: "I am afraid you 
 will be discredited by that case; five days is too 
 short a time." But on the following Sunday 
 afternoon, the woman and her husband drove by 
 my house to say to me that on the Saturday after- 
 noon before, she had gone to a pump for a bucket 
 of water, and in working the handle became con- 
 scious that the inconvenience in using her arm 
 was gone; felt for the lump, to find that no trace 
 of it remained. 
 
 Within a short time she brought to me another 
 woman with a similar lump on her limb, just in 
 the hollow behind the knee. She was a sensible 
 and devout person, and an earnest worker in 
 another church than my own. She evinced all the 
 faith and other conditions favorable to a successful 
 treatment, and yet it required months of the most 
 persevering treatment before any signs of yielding 
 were noticeable. 
 
 Now, why such a difference in results should 
 [120] 
 
THE UNKNOWN QUANTITY IN PSYCHO-THERAPY 
 
 confront the healer has been referred to the un- 
 known quantity in each personality. By this I 
 mean the degree of suggestibility which varies as 
 all other elements of individuality vary. In this 
 respect people vary widely. Suggestibility, or the 
 ability to receive a suggestion, seems to belong to 
 the unconscious mind rather than the conscious 
 volition. One man will seem to agree with you 
 on any proposed treatment, and yet the healer finds 
 that his patient's mind is really set as a flint 
 against the result. The suggestion seems to have 
 little or no effect, because unconsciously the pa- 
 tient antagonizes or neutralizes your suggestion by 
 mental operations of his own. Oftentimes he does 
 it by trying so hard to help you that he actually 
 counters your suggestion instead of agreeing with 
 you. On the other hand I have found that people 
 who profess to have no faith in your treatment 
 get the quickest results. For example : I went for 
 dinner, in company with another minister, to the 
 home of one of the church people where we were 
 holding a mission. Our hostess spoke of her 
 inability to come to all the services on account of 
 a painful foot. It was an affliction of long stand- 
 ing, located half way between the instep and third 
 toe, so that only the loosest shoe could be borne, 
 and walking was always painful and often impos- 
 sible. My companion suggested to me that I 
 
 [121] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 relieve her of the difficulty, to be met with the 
 reply that she had no faith whatever in such 
 things. I explained to her that she didn't need to 
 have any faith; that my friend believed, and I 
 knew that I could cure it, and if she was willing to 
 try it far enough to put out her foot, I would 
 relieve her of the difficulty. When she set forth 
 the foot, I placed two fingers on the foot, shoe and 
 all, at the point where the pain was located and, 
 pressing strongly, looked earnestly into her eyes 
 and said, as I took my fingers quickly from the 
 shoe, "Now it's gone, never to return." After a 
 few moments I directed her to find it, but she 
 could not, and she didn't find it for the eight years 
 that I knew her afterward. In spite of her skep- 
 tical attitude, she was highly susceptible to sug- 
 gestion. In the presence of this unknown quan- 
 tity called suggestibility, the healer must stand 
 with unshaken confidence in the power that work- 
 eth in him to will and to do the works of God. 
 
 A second factor in the unknown quantity is that 
 which, for want of a better name, we call personal 
 magnetism. It is most abundant in people of great 
 vital force. You know at once the difference in 
 the touch or handshake of the person largely en- 
 dowed with vital force and one poorly endowed. 
 Nor is it confined alone to the touch. The eye, the 
 voice, the general air of the individual proclaims 
 [122] 
 
THE UNKNOWN QUANTITY IN PSYCHO-THERAPY 
 
 its presence. And there is that something called 
 atmosphere which every person carries. One 
 warms like the sun, another chills like a fog. One 
 is of goodness all compact, in whose presence every 
 virtue flourishes. Another exhales iniquity, con- 
 sumes integrity and blights like the plague. You 
 see it in the leaders in life's manifold activities. 
 In business, politics, trades, professions, and even 
 the sacred calling of the ministry, men lead by 
 virtue of this one quality. Yet how different is 
 its manifestation. One does it by eloquence; an- 
 other by alert activity; one by kindness that 
 smooths out the wrinkles for others and himself. 
 One does it by a bold aggressiveness, amounting to 
 audacity; another by sheer force of personality. 
 But it must never be forgotten that no one person 
 is magnetic to all people. Our Lord was the one 
 perfect man. There was such a light in his face, 
 a kindliness in his eye, a music in his voice, a 
 charm in his whole manner, that when he said, 
 "Follow me," a man couldn't very well help 
 doing so. And yet there is a significant word of 
 his that is a side-light on this phase of our sub- 
 ject: "All that the Father hath given me shall 
 come unto me." He recognized that there were 
 people who did not respond, even to his magnetic 
 personality. It is still true that no one man is 
 magnetic to everyone. But it frequently happens 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 that people who do not respond to the magnetic 
 personality of one will do so to that of another, 
 and hence we have one reason why the original 
 twelve, in their double ministry of teaching and 
 healing, were sent forth by twos. Everyone has 
 more or less of this as a natural endowment, which 
 may be tremendously increased by cultivation. It 
 enters largely into the healer's work, and he will 
 need to exercise almost infinite patience, kindliness, 
 consideration for others, and the tact that can ac- 
 cept a seeming failure so gracefully as to make it 
 seem like an actual success. A study of the laws 
 of personal magnetism will be found in another 
 chapter. 
 
 A third factor in this unknown quantity in the 
 practice of psychotherapy is the as yet unsettled 
 question of the magnetic fluid, or a fluidic force, 
 which, though unseen, passes out not only in our 
 contacts with others, but also in the thought waves 
 we send out. One need not accept the vagaries of 
 animal magnetism. Yet he cannot close his eyes 
 to the fact that some vital force proceeded from 
 our Lord and his Apostles in their healing min- 
 istry. Recall the case of the woman who ap- 
 proached him in a crowd and touched his garment 
 unknown to him and was healed. "Jesus, perceiv- 
 ing that power had gone out of him said, 'Who 
 touched me?'" His disciples said: "Why, 
 [124] 
 
THE UNKNOWN QUANTITY IN PSYCHO-THERAPY 
 
 Master, do you ask that question in such a jostling 
 crowd? " But it was a different touch from that 
 of the throng about him; it was the touch of faith 
 that let loose the vital force of his magnetic per- 
 sonality. One has but to lay hands on ten or 
 fifteen diseased people in a day to discover that 
 power has gone out from him, and that it is need- 
 ful for him to have periods of retirement for rest, 
 for prayer, for keeping the perfect poise of his 
 soul, and the recuperation of his vital powers, for 
 continuous healing without ample rest will bank- 
 rupt the most opulent resources of vital power. 
 
 Often there is too great similarity of magnetic 
 force, and results in restoring to health are apt to 
 be slow. The Master said that "A man's foes 
 shall be they of his own household." Not in the 
 sense of enemies, but in the sense that often the 
 most difficult people to help, or to enlist in helping 
 themselves to health are those of our own families, 
 and it grows out of the fact where two people live 
 in the same house, eat at the same table, sleep in 
 the same bed, and are in frequent contact with each 
 other every day in the year, their magnetic force 
 becomes so much alike that it does not operate in 
 relieving pain. The touch that would instantly 
 relieve another than his own family, will there 
 prove unavailing, and he must resort to purely 
 mental methods. The old challenge, "Physician, 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 heal thyself," has one explanation in this same 
 lack of a contrasted magnetic force. 
 
 It is well at this point to recall that Jesus usu- 
 ally touched the sick or afflicted, and the "laying 
 on of hands" became a regular formula for heal- 
 ing. With it there goes this unknown quantity 
 called magnetic force. 
 
 It may not be amiss here to say that most all 
 mental healers who begin their healing ministry 
 with the use of such methods as P. P. Quimby's 
 use of mesmerism, eventually by an inevitable 
 process of evolution, rise to the higher plane of 
 purely mental operations and eliminate the mag- 
 netic factor. It is also true that those who make 
 large use of hypnotism gradually discard it, as an 
 advanced scholar does the repetition of his alpha- 
 bet, for the reason that he can secure equally as 
 positive results without it, when he knows the 
 law, and more permanent cures. 
 
 Another factor in the unknown quantity is a 
 purely psychic one. It is that quality that enables 
 the healer to approach each patient without any 
 definite method of procedure, yet with certainty 
 of results. Usually I begin a case without the 
 slightest idea of how I will treat him. If he has 
 not a doctor's diagnosis, I encourage him to talk, 
 and tell me all about it. As soon as I have the 
 clue to his trouble, I lead him to talk in that direc- 
 
 [126] 
 
THE UNKNOWN QUANTITY IN PSYCHO-THERAPY 
 
 tion, until it is perfectly clear what the nature of 
 his affliction is. Now, while the general principles 
 of practice are uniform in all cases, there are scores 
 of variations, in order, method and substance that 
 are prompted by this psychic element within. It is 
 as if one turned an eye inward and looked for and 
 depended on receiving definite impression as to 
 what to do next. One will not look in vain. If 
 you depend on the great Within, it will make 
 good. Some inner sense will enable you to say 
 with a sense of final authority, "From this moment 
 your pain is gone," or, "Within three days, or three 
 weeks you will be permanently cured," or, "You 
 will gradually, but surely recover," or, "I can help 
 you, but am not sure that I can cure you," or, "I 
 do not know if I can help you," or to be compelled 
 to say, "I think your case is one purely for the 
 physician or surgeon." This power is developed 
 by use, and it is at first a small factor in the 
 healer's work, when he follows a definite form, 
 giving his suggestions according to the symptoms. 
 Another element in this unknown quantity is the 
 religious one, and is resident in the character of 
 his religious convictions and the quality of his 
 spiritual conceptions. He may hold some ante- 
 diluvian idea of God that is monstrous, some con- 
 ception of the divine government that enables him 
 to hug the delusion that he is a sinner against the 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 Holy Ghost vagaries of one sort and another 
 that will almost defy your effort to uproot them 
 and effect a cure. He may be stumped by ques- 
 tions of theology and history, just as we all are, 
 and he is willing to argue on it and be convinced 
 by his own arguments rather than yours. I have 
 always assumed, as a matter of course, that my 
 patient is all right in his religious views, no matter 
 what his isms may be, and without dragging it in, 
 I proceed on the assumption that it is clearly un- 
 derstood that this is a definitely religious thing 
 upon which he is embarking; that it is an intensely 
 religious thing to be well ; that nothing can please 
 a kind Father so much as the health and welfare 
 of his child; that the revelation of God's will 
 and character is a progressive one that rises as 
 men rise in enlightenment, and is as fresh as the 
 newest bud or babe ; and consequently if there are 
 wrong notions of God or the patient's relations to 
 him, it lies entirely with the patient himself. As- 
 sume that the patient agrees with you without 
 debate. Do not ask him to believe this or that, 
 but, assuming to him by your manner and word 
 that he does accept it, proceed to try it. For all the 
 faith required is a belief sufficiently strong to try 
 it; and his visit is evidence of his having that. 
 After trying it, he will have the evidence of his 
 own senses to its truth and power. 
 
 [128] 
 
THE UNKNOWN QUANTITY IN PSYCHOTHERAPY 
 
 Finally it is well to follow the hint given by the 
 action of our Lord in the case of Jairus' daughter, 
 in putting out all distracting persons. Every critic 
 or believer in some sort of rival ism, or skeptic in 
 general will be a detriment to your treatment, 
 while every sympathetic person is a help. Often 
 people think they ought to go out of the room, 
 lest they be a detriment, when, if sympathetic, they 
 would be a help, especially if the patient is timid. 
 Some healers allow no one present during the 
 actual treatment, either for the above reason or 
 for fear they will learn how. Don't be afraid 
 that too many will learn it. I am anxious that all 
 the sensible people who can be induced to learn 
 it may do so, and find the royal road to health, to 
 peace, to contentment and success, which lie along 
 the highway of self-knowledge and self-mastery, 
 and helpfulness to others. All these factors of the 
 unknown quantity in mental and moral medicine 
 may safely be referred to the realm of the sub- 
 conscious mind and its activities, and are men- 
 tioned because they are apt to puzzle the beginner 
 in psychotherapy. 
 
 [129] 
 
THE COMPLETE LIFE 
 
 THE scientists tell us that man's life is a 
 matter of corespondence with his environ- 
 ment, and that the various points of contact are so 
 many avenues through which life flows into him. 
 We live in an ocean of life, of which we are a 
 part. It ebbs and flows into and out of the gulfs, 
 bays and inlets, giving to each an individuality, 
 yet maintaining the unity of all. Every rock, tree, 
 insect, bird, beast and man manifests forth that 
 life in proportion to the number of contacts main- 
 tained, or the number of laws obeyed by which 
 that life is imparted. The rock obeys one law, 
 and rests motionless in its place. The worm obeys 
 two laws and adds motion, and enlarges its life. 
 The bird obeys three laws, and adds flight and a 
 new realm of living. And the more complex the 
 organism, the greater the number of laws obeyed, 
 or the larger the variety of contacts with the All- 
 Life about us, the more complete is our life, the 
 more perfect its manifestation. Man obeys one 
 law, and he has fire. He obeys another law, and 
 he has mental power. He obeys the law of Christ; 
 he has life in its truest sense. The poet sings, 
 "Prayer is the Christian's vital breath," for in 
 its exercise, every side of his life turns fully to, 
 
 [130] 
 
THE COMPLETE LIFE 
 
 and harmonizes perfectly with, the life of God. 
 In the act of prayer the subconscious self reaches 
 out and touches God and is thrilled with the sensa- 
 tion of wisdom, of love, of holiness, that it is often 
 able to thrust up into the plane of our conscious 
 experiences. And in some such manner as wire- 
 less telegraphy is able to send out vibrations upon 
 the universal ether, to be gathered up far away 
 by some delicately attuned instrument which 
 registers the message. So a hint is given us of 
 how one life may launch out upon the All-Life 
 which it touches in prayer, thoughts, and desires, 
 which persist until they have dropped into the 
 heart of another far away. We are beginning to 
 believe that those experiences that we have set 
 down as coincidences have actually come about by 
 some strong will and dauntless faith, sending 
 forth subtle waves of thought through the uni- 
 versal mind, in which they have been carried, until 
 their vibrations have moved the mind and heart of 
 him to whom they are sent. The efficacy of a 
 mother's prayer is not all a fancy, for here are 
 the sending and receiving minds attuned by long 
 years of intimacy, and the all-present 'mind of the 
 loving God, as the medium of transmission. 
 
 Dropping the figure, if there is some law by 
 which the mind of man may commune with God, 
 and receive revelations of truth from him, and 
 
 [131] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 few deny it, then it is also true that the same law 
 makes possible communion between the minds of 
 men, without material means. If it is possible for 
 the infinite mind to so impress a thought upon the 
 subjective mind of man, and have that thought 
 become so conscious and real to him that he can 
 say, "Thus saith the Lord," then is it also pos- 
 sible for man to receive a message, intentionally 
 thought out and projected regardless of distance, 
 and to say, "Thus saith my friend," and to know 
 that it is true. Now, every man "has eyes to see, 
 that see not, and ears to hear that hear not," be- 
 cause he never uses them. He is the center of a 
 system reaching out to all worlds, and within him 
 is a desk at which he receives reports from every 
 realm. He has a net so fine that none of these 
 vibrations fall through it, and, although compara- 
 tively few of them are ever registered in his con- 
 scious experiences, they all enter into his uncon- 
 scious activities. It is not difficult to see how that 
 there is one who can "understand our thoughts 
 afar off," and can bring into judgment with us 
 every secret thought. The arrival of a friend 
 about whom you were just speaking is not merely 
 a coincidence, although it has passed into proverb 
 that you "Talk about satan and his imps come 
 along," or, "Talk about the angels and you hear 
 the rustle of their wings." The only adequate ex- 
 
 [132] 
 
THE COMPLETE LIFE 
 
 planation is that your friend has been thinking of 
 you before starting, or as he came to you, and 
 that thought dropped into your subjective mind, 
 which found your objective mind sufficiently pas- 
 sive that it was able to push the message up into 
 your conscious thinking. Oftentimes the thoughts 
 that you receive cannot crowd themselves up to 
 conscious expression, and at night, while the objec- 
 tive mind sleeps, you dream about your friend or 
 what he said or did, and remember it in the 
 morning. 
 
 One of the first striking experiences in psycho- 
 graphy that led me to further investigation oc- 
 curred some fifteen years ago. On a Sunday after- 
 noon, after a strenuous week's work, I lay down 
 on a couch to rest. My wife sat beside me and 
 gently ran her fingers through my hair, at the 
 same time silently reading a paper. I soon 
 dropped to sleep, from which I awakened with a 
 start. She asked what was the matter. I told her 
 that I dreamed of standing on the steps of a street 
 car, which ran out on a trestle and, leaving the 
 track, plunged into a ravine below, and that, as 
 it made the plunge, I jumped and woke up. She 
 told me that she had been reading an account of 
 just such an accident that occurred in an adjoining 
 State on the day before. I had not read nor heard 
 anything about it, but, upon taking the paper and 
 
 [ 133] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 reading it, I found it to agree minutely with my 
 dream. This was the first of many experiences 
 in which I became aware of events of which I con- 
 sciously knew nothing, and of the intended actions 
 of people who had given no expression of their 
 purposes. I give a few of them to show as nearly 
 as possible the principle and the method. It need 
 hardly be said that this faculty is possessed in 
 larger measure by some than others, but it is latent 
 in all, waiting systematic development. 
 
 I had an old college chum and room-mate with 
 whom I kept up an occasional correspondence. I 
 could always tell when to expect a letter from 
 him in an adjoining State by the fact that on the 
 night of the day on which he wrote, I dreamed of 
 him, and often heard him say things that on 
 receipt of his letter, I found contained therein. 
 No doubt his thought registered itself at the desk 
 of my unconscious self at the time of his writing, 
 but found no opportunity for conscious expression 
 until I fell asleep. 
 
 In treating an epileptic, I used hypnotic sug- 
 gestion, sending him into the profoundest stage 
 possible. He was making substantial progress 
 when I decided to test him with a psychogram. 
 One night at two o'clock I awoke and, after con- 
 structing a mental image of the man's face, re- 
 peated to him mentally some eight times: "You 
 
 [134] 
 
THE COMPLETE LIFE 
 
 are going to be entirely cured." When he came 
 next evening for treatment I asked him if he had 
 a dream the night before, but he could not recall 
 it if he had one. After placing him in profound 
 hypnosis, I asked the same question, and he said: 
 "Yes, my little girl came to me and told me that 
 I was going to be entirely cured." I said: "I sent 
 you that message," but he contended that his little 
 girl told it to him. I told him that on awaking 
 he would remember the dream. He did remember 
 it, and explained that he had received a letter from 
 his little girl the day before the dream, telling him 
 that she was coming to see him soon. Now, my 
 message dropped into his mind without reporting 
 from whence it came, and his subjective mind had 
 proceeded to construct the most plausible setting 
 for it, as is characteristic of the subjective pro- 
 cesses, and had taken the thought most vivid in 
 his memory, and, putting the two together, gave 
 him the dream. 
 
 Doubtless Daniel's recalling the king's van- 
 ished dream was a purely subjective process by 
 which the "master of the magicians" was able to 
 subjectively read the king's dream and so save 
 his own and the lives of his companions. Now, it 
 does not follow that all dreams have significance, 
 nor does it follow that these psychograms can 
 only be received or rather apprehended in sleep. 
 
 [ 135 ] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 I select the following as nearly a test case as 
 possible. A prominent business man in a Cali- 
 fornia city went to New York for his firm, to lay 
 in supplies for a large department store. I had 
 instructed him in the use of his latent forces, to 
 help him in business, and had seen him rise from a 
 clerk to the position of manager. He determined 
 to test it, and told his wife just when he would 
 arrive in New York, instructing her that she was to 
 think it over after his departure, and decide what 
 she wanted him to bring her from the East as a 
 present, and on the morning of his arrival she was 
 to send him a mental message, as he had shown 
 her how to do. He reached the city, and on the 
 way down town it kept occurring to his mind, "a 
 pearl ostrich feather boa." This one sentence 
 stuck, and knowing this was the time for his 
 wife's message, he decided to get it. On return- 
 ing home and inquiring of his wife what she had 
 asked him to bring to her, the answer was, "a pearl 
 ostrich feather boa." He said, "It will be here 
 in a few minutes." 
 
 One evening, while experimenting in thought 
 transference with some friends, the experiment 
 was proposed of sending one out of the room while 
 the others fixed their eyes upon some object until 
 they could close their eyes and see a mental image 
 of the object, which would then be put out of 
 
 [136] 
 
THE COMPLETE LIFE 
 
 sight, and the person sent out would be called in, 
 and, standing in the circle, see if he could get any 
 clue to the object thought of. Among the more 
 or less successful tests was the following: I went 
 into another room, and, upon the signal that they 
 were ready, entered, and, sitting in the circle, 
 closed my eyes, and in a few moments got a men- 
 tal image of a card with ten diamond shirt studs 
 in three rows, the middle row having two and the 
 two outside ones having four each. I announced 
 this fact, and they said that was what they had 
 concentrated their eyes and minds upon the ten 
 of diamonds the only fault in the transmission 
 being the jewel forms instead of the form on the 
 card. 
 
 I have found for many years that gifts at Christ- 
 mas time were always known to me beforehand. 
 The image of them would come up before me so 
 clearly that I could see them when my eyes were 
 open. And I have received more than one article 
 that had been specially made and unlike anything 
 else on the market, with a view to mislead me, by 
 some friend, but all to no purpose. As soon as the 
 giver knew what it looked like, I also came into 
 possession of the knowledge. Once, when a skepti- 
 cal friend was having an article made, she became 
 anxious lest it be too large for my pocket, and 
 told the maker not to make it too large. At the 
 
 [ 137] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 close of some meeting in the church, as she was 
 passing out, she said: "You're going to get some- 
 thing this time, and you'll never guess what it is." 
 I answered, "Don't make it too large," for I could 
 distinctly hear the words. The expression on her 
 face told me that I was not mistaken. And I also, 
 on the day she received it, described it minutely 
 as it appeared to me at the dining-room table. 
 
 I have frequently exercised in going mentally 
 to the postoffice and looking over the letters to 
 see if I would receive any. Sometimes I could tell 
 the number, color and shape, and recognize the 
 handwriting. Often it was indistinct. So I have 
 triend under test conditions to tell the locations 
 of the hands on the watch or clock without seeing 
 them. These have been most exact when all con- 
 scious notice of the passage of time has been sus- 
 pended in sleep, or in travel or conversation. 
 
 These are a few of the experiments that have 
 convinced me that not only can man send, but he 
 can receive mental messages so definite and so fre- 
 quent as to place them beyond the possibility of 
 coincidence. Almost everyone can recall incidents 
 of similar character, but they did not seek to know 
 why, by study and experiment, and these psychic 
 powers which are latent in every individual must 
 be developed by use, just as one's mental faculties 
 are developed by persistently following the cur- 
 
 [138] 
 
THE COMPLETE LIFE 
 
 riculum laid out for that purpose. It will be 
 recalled that Jesus, talking with Nathaniel, told 
 him of having seen him under such circumstances 
 that Nathaniel at once knew that no vision power 
 of the natural eye had seen him, and he was so 
 impressed by it that he said, "Thou art the Son of 
 God, thou art the King of Israel." He evidently 
 thought that such supernormal power was some- 
 thing not common to men, but Jesus, as if to set 
 him right in the matter, said: "Because I said I 
 saw thee under the fig tree believest thou? tfhou 
 shalt see greater things than these, for thou shalt 
 see heaven opened and the angels of God ascend- 
 ing and descending upon the Son of Man." Jesus 
 clearly recognized that his power to see and know 
 events beyond the range of the five senses was not 
 a peculiar gift of his own, but that all men have it, 
 although, as in Nathaniel's case, it is undeveloped. 
 Having indicated the presence of powers resi- 
 dent in the subconscious mind, by which thought 
 may be conveyed, regardless of material condi- 
 tions, I refer to the cases of the healing of the 
 centurion's servant and the nobleman's son as 
 illustrations of how these powers may be used in 
 sending messages of healing and of help to our 
 friends. And we should not have to seek far to 
 find why that for every idle word and secret 
 thought that we have sent out into the world of 
 
 [ 139] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 minds, we must give an account. But in the more 
 present effects we can see how valuable is the mes- 
 sage of health, of courage, of patience, of kindness, 
 that goes out to a friend in need. For even though 
 he knows not of your beneficent purpose, still that 
 message sent in love and prayerfulness will cer- 
 tainly drop into his subjective mind and stimulate 
 it in marshalling the forces under its command to 
 bring about a realization of your message. 
 
 I am often asked as to the value of absent treat- 
 ment by those who have read of the f akery often 
 practiced in the guise of such treatment. The 
 method usually is for the patient to assume a pas- 
 sive, receptive condition at a certain hour, at which 
 time the healer sends out his thoughts of health 
 for the patient. Now, if the reader has given 
 attention to the effectiveness of auto-suggestion, 
 he can realize that, although the alleged healer 
 may, at the appointed hour, be fishing or feasting, 
 still the patient will be benefited by his own 
 thoughts and desires for health, and his faith that 
 such help is being sent. I have not usually fol- 
 lowed the practice of sending the health thoughts 
 at an hour known by the patient, for the message 
 will reach him just as effectively, but in conjunc- 
 tion with my absent treatment I have prescribed 
 frequent periods of a few minutes relaxation, and 
 some suitable auto-suggestions. My experiences, 
 
 [ 
 
THE COMPLETE LIFE 
 
 and those of the classes that I have instructed, 
 have proven to me the value of silent or absent 
 treatment. And particularly in cases where there 
 is some prejudice or unwillingness to actively 
 cooperate in such a treatment, I have found it pos- 
 sible in this way to not only benefit the person, 
 but to secure a reversal of the mental attitude into 
 a favorable cooperation. With a working knowl- 
 edge of suggestion, auto-suggestion and thought 
 transference, or psychography, such as one may 
 gain from these lectures, a person enters upon a 
 new life, and can realize something of what St. 
 Paul meant when he said that God "hath blessed 
 us with all spiritual blessings in heavenly places 
 in Christ." He is beginning to enter into his own. 
 To live in the realm of mental and spiritual things, 
 and is starting up that way of growth and life that 
 shall bring him "to the measure of the stature of 
 Christ." To illustrate the use of this telepathic 
 power, I give the following : A lady, whom I had 
 cured some years ago of a chronic bronchial cough, 
 wrote me a year since that she had a fine position 
 as a soloist, but that she never arose to sing with- 
 out being almost overcome with nervousness, and 
 that, while it was not apparent to others, it de- 
 stroyed all the joy and satisfaction she had for- 
 merly experienced in singing. She wrote: "I 
 know that you can relieve me of this affliction." 
 
 [HI] 
 
HOW AND WHY OF THE EMMANUEL MOVEMENT 
 
 I took up the case, sending her a psychogram each 
 evening, embodying the thoughts of self-control, 
 joy of service, and qualification to do whatever she 
 undertook. This continued for some five weeks, 
 when I received word that the trouble had ended. 
 I was asked by a gentleman to give absent treat- 
 ment to his brother-in-law, who had suddenly de- 
 veloped the habit of beer-drinking, and to such an 
 extent that he had become incapacitated for busi- 
 ness. I took up the case, and began by daily send- 
 ing him thoughts of the sin and shame of such a 
 waste of his talents and power; of the shame and 
 mortification it caused his friends; and finally 
 suggested to him a loathing for the very sight or 
 smell of beer. Then, affirming his own strength 
 of will to do anything he wished to do, I suggested 
 the complete and final end of his beer drinking. 
 After some two months of this treatment he passed 
 from my mind, and I thought no more of it until 
 four months afterward I met the gentleman, who 
 requested the treatment, and he told me that his 
 brother-in-law had reformed and had not touched 
 beer for months. These are a few of many experi- 
 ences that have convinced me that, although tele- 
 pathy is not an accepted science, it may be used to 
 bless our friends and help them up to a complete 
 life, and that it will yet take its place among the 
 accredited sciences; and this lecture will have 
 
THE COMPLETE LIFE 
 
 gained its end if it induces its readers to abstain 
 from sending out to, and holding over their 
 friends, thoughts of sickness, loss, disaster, un- 
 happiness, doubt and despair, and instead to 
 prayerfully envelop them in the thoughts of 
 health, success, strength, happiness, hope and all 
 else that will help their struggling feet to mount 
 up to and walk in the pathway of the just that 
 grows brighter to the day of perfect realization. 
 
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