Chapter 2

A few months before my father's second marriage, to Mrs. Elizabeth Patterson Duncan, sister of Lieutenant-Governor George W. Patterson of New York, my little son, about four years of age, was sent away from me, and put under the care of our family nurse, who had married, and resided in the northern part of New Hampshire. I had no training for self-support, and my home I regarded as very precious. The night before my child was taken from me, I knelt by his side throughout the dark hours, hoping for a vision of relief from this trial. The following lines are taken from my poem, "Mother's Darling," written after this separation:--

Thy smile through tears, as sunshine o'er the sea, Awoke new beauty in the surge's roll! Oh, life is dead, bereft of all, with thee,-- Star of my earthly hope, babe of my soul.

My second marriage was very unfortunate, and from it I was compelled to ask for a bill of divorce, which was granted me in the city of Salem, Massachusetts.

My dominant thought in marrying again was to get back my child, but after our marriage his stepfather was not willing he should have a home with me. A plot was consummated for keeping us apart. The family to whose care he was committed very soon removed to what was then regarded as the Far West.

After his removal a letter was read to my little son, informing him that his mother was dead and buried. Without my knowledge a guardian was appointed him, and I was then informed that my son was lost. Every means within my power was employed to find him, but without success. We never met again until he had reached the age of thirty-four, had a wife and two children, and by a strange providence had learned that his mother still lived, and came to see me in Massachusetts.

Meanwhile he had served as a volunteer throughout the war for the Union, and at its expiration was appointed United States Marshal of the Territory of Dakota.

It is well to know, dear reader, that our material, mortal history is but the record of dreams, not of man's real existence, and the dream has no place in the Science of being. It is "as a tale that is told," and "as the shadow when it declineth." The heavenly intent of earth's shadows is to chasten the affections, to rebuke human consciousness and turn it gladly from a material, false sense of life and happiness, to spiritual joy and true estimate of being.

The awakening from a false sense of life, substance, and mind in matter, is as yet imperfect; but for those lucid and enduring lessons of Love which tend to this result, I bless God.

Mere historic incidents and personal events are frivolous and of no moment, unless they illustrate the ethics of Truth. To this end, but only to this end, such narrations may be admissible and advisable; but if spiritual conclusions are separated from their premises, the _nexus_ is lost, and the argument, with its rightful conclusions, becomes correspondingly obscure. The human history needs to be revised, and the material record expunged.

The Gospel narratives bear brief testimony even to the life of our great Master. His spiritual noumenon and phenomenon silenced portraiture. Writers less wise than the apostles essayed in the Apocryphal New Testament a legendary and traditional history of the early life of Jesus. But St. Paul summarized the character of Jesus as the model of Christianity, in these words: "Consider him that endured such contradiction of sinners against himself." "Who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God."

It may be that the mortal life-battle still wages, and must continue till its involved errors are vanquished by victory-bringing Science; but this triumph will come! God is over all. He alone is our origin, aim, and being. The real man is not of the dust, nor is he ever created through the flesh; for his father and mother are the one Spirit, and his brethren are all the children of one parent, the eternal good.

EMERGENCE INTO LIGHT

The trend of human life was too eventful to leave me undisturbed in the illusion that this so-called life could be a real and abiding rest. All things earthly must ultimately yield to the irony of fate, or else be merged into the one infinite Love.

As these pungent lessons became clearer, they grew sterner. Previously the cloud of mortal mind seemed to have a silver lining; but now it was not even fringed with light. Matter was no longer spanned with its rainbow of promise. The world was dark. The oncoming hours were indicated by no floral dial. The senses could not prophesy sunrise or starlight.

Thus it was when the moment arrived of the heart's bridal to more spiritual existence. When the door opened, I was waiting and watching; and, lo, the bridegroom came! The character of the Christ was illuminated by the midnight torches of Spirit. My heart knew its Redeemer. He whom my affections had diligently sought was as the One "altogether lovely," as "the chiefest," the only, "among ten thousand." Soulless famine had fled. Agnosticism, pantheism, and theosophy were void. Being was beautiful, its substance, cause, and currents were God and His idea. I had touched the hem of Christian Science.

THE GREAT DISCOVERY

It was in Massachusetts, in February, 1866, and after the death of the magnetic doctor, Mr. P.P. Quimby, whom spiritualists would associate therewith, but who was in no wise connected with this event, that I discovered the Science of divine metaphysical healing which I afterwards named Christian Science. The discovery came to pass in this way. During twenty years prior to my discovery I had been trying to trace all physical effects to a mental cause; and in the latter part of 1866 I gained the scientific certainty that all causation was Mind, and every effect a mental phenomenon.

My immediate recovery from the effects of an injury caused by an accident, an injury that neither medicine nor surgery could reach, was the falling apple that led me to the discovery how to be well myself, and how to make others so.

Even to the homoeopathic physician who attended me, and rejoiced in my recovery, I could not then explain the _modus_ of my relief. I could only assure him that the divine Spirit had wrought the miracle--a miracle which later I found to be in perfect scientific accord with divine law.

I then withdrew from society about three years,--to ponder my mission, to search the Scriptures, to find the Science of Mind that should take the things of God and show them to the creature, and reveal the great curative Principle,--Deity.

The Bible was my textbook. It answered my questions as to how I was healed; but the Scriptures had to me a new meaning, a new tongue. Their spiritual signification appeared; and I apprehended for the first time, in their spiritual meaning, Jesus' teaching and demonstration, and the Principle and rule of spiritual Science and metaphysical healing,--in a word, Christian Science.

I named it _Christian_, because it is compassionate, helpful, and spiritual. God I called _immortal Mind_. That which sins, suffers, and dies, I named _mortal mind_. The physical senses, or sensuous nature, I called _error_ and _shadow_. Soul I denominated _substance_, because Soul alone is truly substantial. God I characterized as individual entity, but His corporeality I denied. The real I claimed as eternal; and its antipodes, or the temporal, I described as unreal. Spirit I called the _reality_; and matter, the _unreality_.

I knew the human conception of God to be that He was a physically personal being, like unto man; and that the five physical senses are so many witnesses to the physical personality of mind and the real existence of matter; but I learned that these material senses testify falsely, that matter neither sees, hears, nor feels Spirit, and is therefore inadequate to form any proper conception of the infinite Mind. "If I bear witness of myself, my witness is not true." (John v. 31.)

I beheld with ineffable awe our great Master's purpose in not questioning those he healed as to their disease or its symptoms, and his marvellous skill in demanding neither obedience to hygienic laws, nor prescribing drugs to support the divine power which heals. Adoringly I discerned the Principle of his holy heroism and Christian example on the cross, when he refused to drink the "vinegar and gall," a preparation of poppy, or aconite, to allay the tortures of crucifixion.

Our great Way-shower, steadfast to the end in his obedience to God's laws, demonstrated for all time and peoples the supremacy of good over evil, and the superiority of Spirit over matter.

The miracles recorded in the Bible, which had before seemed to me supernatural, grew divinely natural and apprehensible; though uninspired interpreters ignorantly pronounce Christ's healing miraculous, instead of seeing therein the operation of the divine law.

Jesus of Nazareth was a natural and divine Scientist. He was so before the material world saw him. He who antedated Abraham, and gave the world a new date in the Christian era, was a Christian Scientist, who needed no discovery of the Science of being in order to rebuke the evidence. To one "born of the flesh," however, divine Science must be a discovery. Woman must give it birth. It must be begotten of spirituality, since none but the pure in heart can see God,--the Principle of all things pure; and none but the "poor in spirit" could first state this Principle, could know yet more of the nothingness of matter and the allness of Spirit, could utilize Truth, and absolutely reduce the demonstration of being, in Science, to the apprehension of the age.

I wrote also, at this period, comments on the Scriptures, setting forth their spiritual interpretation, the Science of the Bible, and so laid the foundation of my work called Science and Health, published in 1875.

If these notes and comments, which have never been read by any one but myself, were published, it would show that after my discovery of the absolute Science of Mind-healing, like all great truths, this spiritual Science developed itself to me until Science and Health was written. These early comments are valuable to me as waymarks of progress, which I would not have effaced.

Up to that time I had not fully voiced my discovery. Naturally, my first jottings were but efforts to express in feeble diction Truth's ultimate. In Longfellow's language,--

But the feeble hands and helpless, Groping blindly in the darkness, Touch God's right hand in that darkness, And are lifted up and strengthened.

As sweet music ripples in one's first thoughts of it like the brooklet in its meandering midst pebbles and rocks, before the mind can duly express it to the ear,--so the harmony of divine Science first broke upon my sense, before gathering experience and confidence to articulate it. Its natural manifestation is beautiful and euphonious, but its written expression increases in power and perfection under the guidance of the great Master.

The divine hand led me into a new world of light and Life, a fresh universe--old to God, but new to His "little one." It became evident that the divine Mind alone must answer, and be found as the Life, or Principle, of all being; and that one must acquaint himself with God, if he would be at peace. He must be ours practically, guiding our every thought and action; else we cannot understand the omnipresence of good sufficiently to demonstrate, even in part, the Science of the perfect Mind and divine healing.

I had learned that thought must be spiritualized, in order to apprehend Spirit. It must become honest, unselfish, and pure, in order to have the least understanding of God in divine Science. The first must become last. Our reliance upon material things must be transferred to a perception of and dependence on spiritual things. For Spirit to be supreme in demonstration, it must be supreme in our affections, and we must be clad with divine power. Purity, self-renunciation, faith, and understanding must reduce all things real to their own mental denomination, Mind, which divides, subdivides, increases, diminishes, constitutes, and sustains, according to the law of God.

I had learned that Mind reconstructed the body, and that nothing else could. How it was done, the spiritual Science of Mind must reveal. It was a mystery to me then, but I have since understood it. All Science is a revelation. Its Principle is divine, not human, reaching higher than the stars of heaven.

Am I a believer in spiritualism? I believe in no _ism_. This is my endeavor, to be a Christian, to assimilate the character and practice of the anointed; and no motive can cause a surrender of this effort. As I understand it, spiritualism is the antipode of Christian Science. I esteem all honest people, and love them, and hold to loving our enemies and doing good to them that "despitefully use you and persecute you."

FOUNDATION WORK

As the pioneer of Christian Science I stood alone in this conflict, endeavoring to smite error with the falchion of Truth. The rare bequests of Christian Science are costly, and they have won fields of battle from which the dainty borrower would have fled. Ceaseless toil, self-renunciation, and love, have cleared its pathway.

The motive of my earliest labors has never changed. It was to relieve the sufferings of humanity by a sanitary system that should include all moral and religious reform.

It is often asked why Christian Science was revealed to me as one intelligence, analyzing, uncovering, and annihilating the false testimony of the physical senses. Why was this conviction necessary to the right apprehension of the invincible and infinite energies of Truth and Love, as contrasted with the foibles and fables of finite mind and material existence.

The answer is plain. St. Paul declared that the law was the schoolmaster, to bring him to Christ. Even so was I led into the mazes of divine metaphysics through the gospel of suffering, the providence of God, and the cross of Christ. No one else can drain the cup which I have drunk to the dregs as the Discoverer and teacher of Christian Science; neither can its inspiration be gained without tasting this cup.

The loss of material objects of affection sunders the dominant ties of earth and points to heaven. Nothing can compete with Christian Science, and its demonstration, in showing this solemn certainty in growing freedom and vindicating "the ways of God" to man. The absolute proof and self-evident propositions of Truth are immeasurably paramount to rubric and dogma in proving the Christ.

From my very childhood I was impelled, by a hunger and thirst after divine things,--a desire for something higher and better than matter, and apart from it,--to seek diligently for the knowledge of God as the one great and ever-present relief from human woe. The first spontaneous motion of Truth and Love, acting through Christian Science on my roused consciousness, banished at once and forever the fundamental error of faith in things material; for this trust is the unseen sin, the unknown foe,--the heart's untamed desire which breaketh the divine commandments. As says St. James: "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all."

Into mortal mind's material obliquity I gazed, and stood abashed. Blanched was the cheek of pride. My heart bent low before the omnipotence of Spirit, and a tint of humility, soft as the heart of a moonbeam, mantled the earth. Bethlehem and Bethany, Gethsemane and Calvary, spoke to my chastened sense as by the tearful lips of a babe. Frozen fountains were unsealed. Erudite systems of philosophy and religion melted, for Love unveiled the healing promise and potency of a present spiritual _afflatus_. It was the gospel of healing, on its divinely appointed human mission, bearing on its white wings, to my apprehension, "the beauty of holiness,"--even the possibilities of spiritual insight, knowledge, and being.

Early had I learned that whatever is loved materially, as mere corporeal personality, is eventually lost. "For whosoever will save his life shall lose it," said the Master. Exultant hope, if tinged with earthliness, is crushed as the moth.

What is termed mortal and material existence is graphically defined by Calderon, the famous Spanish poet, who wrote,--

What is life? 'Tis but a madness. What is life? A mere illusion, Fleeting pleasure, fond delusion, Short-lived joy, that ends in sadness, Whose most constant substance seems But the dream of other dreams.

MEDICAL EXPERIMENTS

The physical side of this research was aided by hints from homoeopathy, sustaining my final conclusion that mortal belief, instead of the drug, governed the action of material medicine.

I wandered through the dim mazes of _materia medica_, till I was weary of "scientific guessing," as it has been well called. I sought knowledge from the different schools,--allopathy, homoeopathy, hydropathy, electricity, and from various humbugs,--but without receiving satisfaction.

I found, in the two hundred and sixty-two remedies enumerated by Jahr, one pervading secret; namely, that the less material medicine we have, and the more Mind, the better the work is done; a fact which seems to prove the Principle of Mind-healing. One drop of the thirtieth attenuation of _Natrum muriaticum_, in a tumbler-full of water, and one teaspoonful of the water mixed with the faith of ages, would cure patients not affected by a larger dose. The drug disappears in the higher attenuations of homoeopathy, and matter is thereby rarefied to its fatal essence, mortal mind; but immortal Mind, the curative Principle, remains, and is found to be even more active.

The mental virtues of the material methods of medicine, when understood, were insufficient to satisfy my doubts as to the honesty or utility of using a material curative. I must know more of the unmixed, unerring source, in order to gain the Science of Mind, the All-in-all of Spirit, in which matter is obsolete. Nothing less could solve the mental problem. If I sought an answer from the medical schools, the reply was dark and contradictory. Neither ancient nor modern philosophy could clear the clouds, or give me one distinct statement of the spiritual Science of Mind-healing. Human reason was not equal to it.

I claim for healing scientifically the following advantages: _First_: It does away with all material medicines, and recognizes the antidote for all sickness, as well as sin, in the immortal Mind; and mortal mind as the source of all the ills which befall mortals. _Second_: It is more effectual than drugs, and cures when they fail, or only relieve; thus proving the superiority of metaphysics over physics. _Third_: A person healed by Christian Science is not only healed of his disease, but he is advanced morally and spiritually. The mortal body being but the objective state of the mortal mind, this mind must be renovated to improve the body.

FIRST PUBLICATION

In 1870 I copyrighted the first publication on spiritual, scientific Mind-healing, entitled "The Science of Man." This little book is converted into the chapter on Recapitulation in Science and Health. It was so new--the basis it laid down for physical and moral health was so hopelessly original, and men were so unfamiliar with the subject--that I did not venture upon its publication until later, having learned that the merits of Christian Science must be proven before a work on this subject could be profitably published.

The truths of Christian Science are not interpolations of the Scriptures, but the spiritual interpretations thereof. Science is the prism of Truth, which divides its rays and brings out the hues of Deity. Human hypotheses have darkened the glow and grandeur of evangelical religion. When speaking of his true followers in every period, Jesus said, "_They_ shall lay hands on the sick, and they shall recover." There is no authority for querying the authenticity of this declaration, for it already was and is demonstrated as practical, and its claim is substantiated,--a claim too immanent to fall to the ground beneath the stroke of artless workmen.

Though a man were girt with the Urim and Thummim of priestly office, and denied the perpetuity of Jesus' command, "Heal the sick," or its application in all time to those who understand Christ as the Truth and the Life, that man would not expound the gospel according to Jesus.

Five years after taking out my first copyright, I taught the Science of Mind-healing, _alias_ Christian Science, by writing out my manuscripts for students and distributing them unsparingly. This will account for certain published and unpublished manuscripts extant, which the evil-minded would insinuate did not originate with me.

THE PRECIOUS VOLUME

The first edition of my most important work, Science and Health, containing the complete statement of Christian Science,--the term employed by me to express the divine, or spiritual, Science of Mind-healing, was published in 1875.

When it was first printed, the critics took pleasure in saying, "This book is indeed wholly original, but it will never be read."

The first edition numbered one thousand copies. In September, 1891, it had reached sixty-two editions.

Those who formerly sneered at it, as foolish and eccentric, now declare Bishop Berkeley, David Hume, Ralph Waldo Emerson, or certain German philosophers, to have been the originators of the Science of Mind-healing as therein stated.

Even the Scriptures gave no direct interpretation of the scientific basis for demonstrating the spiritual Principle of healing, until our heavenly Father saw fit, through the Key to the Scriptures, in Science and Health, to unlock this "mystery of godliness."

My reluctance to give the public, in my first edition of Science and Health, the chapter on Animal Magnetism, and the divine purpose that this should be done, may have an interest for the reader, and will be seen in the following circumstances. I had finished that edition as far as that chapter, when the printer informed me that he could not go on with my work. I had already paid him seven hundred dollars, and yet he stopped my work. All efforts to persuade him to finish my book were in vain.

After months had passed, I yielded to a constant conviction that I must insert in my last chapter a partial history of what I had already observed of mental malpractice. Accordingly, I set to work, contrary to my inclination, to fulfil this painful task, and finished my copy for the book. As it afterwards appeared, although I had not thought of such a result, my printer resumed his work at the same time, finished printing the copy he had on hand, and then started for Lynn to see me. The afternoon that he left Boston for Lynn, I started for Boston with my finished copy. We met at the Eastern depot in Lynn, and were both surprised,--I to learn that he had printed all the copy on hand, and had come to tell me he wanted more,--he to find me _en route_ for Boston, to give him the closing chapter of my first edition of Science and Health. Not a word had passed between us, audibly or mentally, while this went on. I had grown disgusted with my printer, and become silent. He had come to a standstill through motives and circumstances unknown to me.

Science and Health is the textbook of Christian Science. Whosoever learns the letter of this book, must also gain its spiritual significance, in order to demonstrate Christian Science.

When the demand for this book increased, and people were healed simply by reading it, the copyright was infringed. I entered a suit at law, and my copyright was protected.

RECUPERATIVE INCIDENT

Through four successive years I healed, preached, and taught in a general way, refusing to take any pay for my services and living on a small annuity.