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What do you consider to be mental malpractice? [1]

Mental malpractice is a bland denial of Truth,

and is the antipode of Christian Science. To

mentally argue in a manner that can disastrously

affect the happiness of a fellow-being—harm him [5]

morally, physically, or spiritually—breaks the Golden

Rule and subverts the scientific laws of being. This,

therefore, is not the use but the abuse of mental treat-

ment, and is mental malpractice. It is needless to

say that such a subversion of right is not scientific. Its [10]

claim to power is in proportion to the faith in evil, and

consequently to the lack of faith in good. Such false

faith finds no place in, and receives no aid from, the

Principle or the rules of Christian Science; for it denies

the grand verity of this Science, namely, that God, good, [15]

has all power.

This leaves the individual no alternative but to re-

linquish his faith in evil, or to argue against his own

convictions of good and so destroy his power to be or

to do good, because he has no faith in the omnipotence [20]

of God, good. He parts with his understanding of good,

in order to retain his faith in evil and so succeed with his

[pg 032]

wrong argument—if indeed he desires success in this [1]

broad road to destruction.

How shall we demean ourselves towards the students

of disloyal students? And what about that clergyman's

remarks on “Christ and Christmas”? [5]

From this question, I infer that some of my students

seem not to know in what manner they should act towards

the students of false teachers, or such as have strayed

from the rules and divine Principle of Christian Science.

The query is abnormal, when “precept upon precept; [10]

line upon line” are to be found in the Scriptures, and in

my books, on this very subject.

In Mark, ninth chapter, commencing at the thirty-

third verse, you will find my views on this subject; love

alone is admissible towards friend and foe. My sym- [15]

pathies extend to the above-named class of students more

than to many others. If I had the time to talk with all

students of Christian Science, and correspond with them,

I would gladly do my best towards helping those un-

fortunate seekers after Truth whose teacher is straying [20]

from the straight and narrow path. But I have not mo-

ments enough in which to give to my own flock all the

time and attention that they need—and charity must

begin at home.

Distinct denominational and social organizations and [25]

societies are at present necessary for the individual,

and for our Cause. But all people can and should be

just, merciful; they should never envy, elbow, slander,

hate, or try to injure, but always should try to bless their

fellow-mortals. [30]

To the query in regard to some clergyman's com-

[pg 033]

ments on my illustrated poem, I will say: It is the righteous [1]

prayer that avails with God. Whatever is wrong will

receive its own reward. The high priests of old caused

the crucifixion of even the great Master; and thereby

they lost, and he won, heaven. I love all ministers and [5]

ministries of Christ, Truth.

All clergymen may not understand the illustrations

in “Christ and Christmas;” or that these refer not to

personality, but present the type and shadow of Truth's

appearing in the womanhood as well as in the manhood [10]

of God, our divine Father and Mother.

Must I have faith in Christian Science in order to be

healed by it?

This is a question that is being asked every day. It

has not proved impossible to heal those who, when they [15]

began treatment, had no faith whatever in the Science,

—other than to place themselves under my care, and

follow the directions given. Patients naturally gain con-

fidence in Christian Science as they recognize the help

they derive therefrom. [20]

What are the advantages of your system of healing, over

the ordinary methods of healing disease?

Healing by Christian Science has the following advantages:—

First: It does away with all material medicines, and [25]

recognizes the fact that, as mortal mind is the cause of

all “the ills that flesh is heir to,” the antidote for sickness,

as well as for sin, may and must be found in mortal mind's

opposite—the divine Mind.

Second: It is more effectual than drugs; curing where [30]

[pg 034]

these fail, and leaving none of the harmful “after effects” [1]

of these in the system; thus proving that metaphysics

is above physics.

Third: One who has been healed by Christian Sci-

ence is not only healed of the disease, but is improved [5]

morally. The body is governed by mind; and mortal

mind must be improved, before the body is renewed

and harmonious—since the physique is simply thought

made manifest.

Is spiritualism or mesmerism included in Christian [10]

Science?

They are wholly apart from it. Christian Science is

based on divine Principle; whereas spiritualism, so far

as I understand it, is a mere speculative opinion and

human belief. If the departed were to communicate [15]

with us, we should see them as they were before death,

and have them with us; after death, they can no more

come to those they have left, than we, in our present state

of existence, can go to the departed or the adult can re-

turn to his boyhood. We may pass on to their state [20]

of existence, but they cannot return to ours. Man is

im-mortal, and there is not a moment when he ceases to

exist. All that are called “communications from spirits,”

lie within the realm of mortal thought on this present plane

of existence, and are the antipodes of Christian Science; [25]

the immortal and mortal are as direct opposites as light

and darkness.

Who is the Founder of mental healing?

The author of “Science and Health with Key to the

Scriptures,” who discovered the Science of healing em- [30]

[pg 035]

bodied in her works. Years of practical proof, through [1]

homœopathy, revealed to her the fact that Mind, in-

stead of matter, is the Principle of pathology; and

subsequently her recovery, through the supremacy of

Mind over matter, from a severe casualty pronounced [5]

by the physicians incurable, sealed that proof with the

signet of Christian Science. In 1883, a million of peo-

ple acknowledge and attest the blessings of this mental

system of treating disease. Perhaps the following

words of her husband, the late Dr. Asa G. Eddy, [10]

afford the most concise, yet complete, summary of the

matter:—

“Mrs, Eddy's works are the outgrowths of her life.

I never knew so unselfish an individual.”

Will the book Science and Health, that you offer for sale [15]

at three dollars, teach its readers to heal the sick—or is

one obliged to become a student under your personal in-

struction? And if one is obliged to study under you, of

what benefit is your book?

Why do we read the Bible, and then go to church to [20]

hear it expounded? Only because both are important.

Why do we read moral science, and then study it at

college?

You are benefited by reading Science and Health, but

it is greatly to your advantage to be taught its Science [25]

by the author of that work, who explains it in detail.

What is immortal Mind?

In reply, we refer you to “Science and Health with

Key to the Scriptures,”2 Vol. I. page 14: “That which

[pg 036]

is erring, sinful, sick, and dying, termed material or [1]

mortal man, is neither God's man nor Mind; but to be

understood, we shall classify evil and error as mortal

mind, in contradistinction to good and Truth, or the

Mind which is immortal.” [5]

Do animals and beasts have a mind?

Beasts, as well as men, express Mind as their origin;

but they manifest less of Mind. The first and only

cause is the eternal Mind, which is God, and there is

but one God. The ferocious mind seen in the beast is [10]

mortal mind, which is harmful and proceeds not from

God; for His beast is the lion that lieth down with

the lamb. Appetites, passions, anger, revenge, subtlety,

are the animal qualities of sinning mortals; and the

beasts that have these propensities express the lower [15]

qualities of the so-called animal man; in other words,

the nature and quality of mortal mind—not immortal

Mind.

What is the distinction between mortal mind and immortal

Mind? [20]

Mortal mind includes all evil, disease, and death;

also, all beliefs relative to the so-called material laws,

and all material objects, and the law of sin and death.

The Scripture says, “The carnal mind [in other words,

mortal mind] is enmity against God; for it is not sub- [25]

ject to the law of God, neither indeed can be.” Mortal

mind is an illusion; as much in our waking moments

as in the dreams of sleep. The belief that intelligence,

Truth, and Love, are in matter and separate from God,

is an error; for there is no intelligent evil, and no power [30]

[pg 037]

besides God, good. God would not be omnipotent if [1]

there were in reality another mind creating or governing

man or the universe.

Immortal Mind is God; and this Mind is made

manifest in all thoughts and desires that draw man- [5]

kind toward purity, health, holiness, and the spiritual

facts of being.

Jesus recognized this relation so clearly that he said,

“I and my Father are one.” In proportion as we oppose

the belief in material sense, in sickness, sin, and death, [10]

and recognize ourselves under the control of God,

spiritual and immortal Mind, shall we go on to leave the

animal for the spiritual, and learn the meaning of those

words of Jesus, “Go ye into all the world … heal the

sick.” [15]

Can your Science cure intemperance?

Christian Science lays the axe at the root of the tree.

Its antidote for all ills is God, the perfect Mind, which

corrects mortal thought, whence cometh all evil. God

can and does destroy the thought that leads to moral [20]

or physical death. Intemperance, impurity, sin of every

sort, is destroyed by Truth. The appetite for alcohol

yields to Science as directly and surely as do sickness

and sin.

Does Mrs. Eddy take patients? [25]

She now does not. Her time is wholly devoted to in-

struction, leaving to her students the work of healing;

which, at this hour, is in reality the least difficult of the

labor that Christian Science demands.

[pg 038]

Why do you charge for teaching Christian Science, when [1]

all the good we can do must be done freely?

When teaching imparts the ability to gain and main-

tain health, to heal and elevate man in every line of

life—as this teaching certainly does—is it un- [5]

reasonable to expect in return something to support

one's self and a Cause? If so, our whole system

of education, secular and religious, is at fault, and the

instructors and philanthropists in our land should ex-

pect no compensation. “If we have sown unto you [10]

spiritual things, is it a great thing if we shall reap your

carnal things?”

How happened you to establish a college to instruct in

metaphysics, when other institutions find little interest in

such a dry and abstract subject? [15]

Metaphysics, as taught by me at the Massachusetts

Metaphysical College, is far from dry and abstract. It

is a Science that has the animus of Truth. Its practical

application to benefit the race, heal the sick, enlighten

and reform the sinner, makes divine metaphysics need- [20]

ful, indispensable. Teaching metaphysics at other col-

leges means, mainly, elaborating a man-made theory,

or some speculative view too vapory and hypothetical

for questions of practical import.

Is it necessary to study your Science in order to be healed [25]

by it and keep well?

It is not necessary to make each patient a student

in order to cure his present disease, if this is what

you mean. Were it so, the Science would be of less

[pg 039]

practical value. Many who apply for help are not [1]

prepared to take a course of instruction in Christian

Science.

To avoid being subject to disease, would require the

understanding of how you are healed. In 1885, this [5]

knowledge can be obtained in its genuineness at the

Massachusetts Metaphysical College. There are abroad

at this early date some grossly incorrect and false

teachers of what they term Christian Science; of such

beware. They have risen up in a day to make this claim; [10]

whereas the Founder of genuine Christian Science has

been all her years in giving it birth.

Can you take care of yourself?

God giveth to every one this puissance; and I have

faith in His promise, “Lo, I am with you alway”—[15]

all the way. Unlike the M. D.'s, Christian Scientists

are not afraid to take their own medicine, for this

medicine is divine Mind; and from this saving, ex-

haustless source they intend to fill the human mind with

enough of the leaven of Truth to leaven the whole lump. [20]

There may be exceptional cases, where one Christian

Scientist who has more to meet than others needs support

at times; then, it is right to bear “one another's burdens,

and so fulfil the law of Christ.”

In what way is a Christian Scientist an instrument by [25]

which God reaches others to heal them, and what most

obstructs the way?

A Christian, or a Christian Scientist, assumes no more

when claiming to work with God in healing the sick,

than in converting the sinner. Divine help is as neces-

[pg 040]

sary in the one case as in the other. The scientific Prin- [1]

ciple of healing demands such cooperation; but this

unison and its power would be arrested if one were to

mix material methods with the spiritual—were to min-

gle hygienic rules, drugs, and prayers in the same pro- [5]

cess—and thus serve “other gods.” Truth is as

effectual in destroying sickness as in the destruction

of sin.

It is often asked, “If Christian Science is the same

method of healing that Jesus and the apostles used, [10]

why do not its students perform as instantaneous cures

as did those in the first century of the Christian era?”

In some instances the students of Christian Science

equal the ancient prophets as healers. All true healing

is governed by, and demonstrated on, the same Princi- [15]

ple as theirs; namely, the action of the divine Spirit,

through the power of Truth to destroy error, discord

of whatever sort. The reason that the same results fol-

low not in every ease, is that the student does not in

every case possess sufficiently the Christ-spirit and its [20]

power to cast out the disease. The Founder of Chris-

tian Science teaches her students that they must possess

the spirit of Truth and Love, must gain the power

over sin in themselves, or they cannot be instantaneous

healers. [25]

In this Christian warfare the student or practitioner

has to master those elements of evil too common to other

minds. If it is hate that is holding the purpose to kill

his patient by mental means, it requires more divine

understanding to conquer this sin than to nullify either [30]

the disease itself or the ignorance by which one unin-

tentionally harms himself or another. An element of

[pg 041]

brute-force that only the cruel and evil can send forth, is [1]

given vent in the diabolical practice of one who, having

learned the power of liberated thought to do good, per-

verts it, and uses it to accomplish an evil purpose. This

mental malpractice would disgrace Mind-healing, were it [5]

not that God overrules it, and causes “the wrath of man”

to praise Him. It deprives those who practise it of the

power to heal, and destroys their own possibility of

progressing.

The honest student of Christian Science is purged [10]

through Christ, Truth, and thus is ready for victory in

the ennobling strife. The good fight must be fought by

those who keep the faith and finish their course. Mental

purgation must go on: it promotes spiritual growth,

scales the mountain of human endeavor, and gains the [15]

summit in Science that otherwise could not be reached,

—where the struggle with sin is forever done.

Can all classes of disease be healed by your method?

We answer, Yes. Mind is the architect that builds

its own idea, and produces all harmony that appears. [20]

There is no other healer in the case. If mortal mind,

through the action of fear, manifests inflammation and a

belief of chronic or acute disease, by removing the cause

in that so-called mind the effect or disease will disappear

and health will be restored; for health, alias harmony, [25]

is the normal manifestation of man in Science. The

divine Principle which governs the universe, including

man, if demonstrated, is sufficient for all emergencies.

But the practitioner may not always prove equal to

bringing out the result of the Principle that he knows to [30]

be true.

[pg 042]

After the change called death takes place, do we meet [1]

those gone before?—or does life continue in thought only

as in a dream?