Beauty is an expression of Divine Goodness.

To understand New Thought you have to study Phineas Parkhurst Quimby. His time with Lucius Burkmar and then with Warren Felt Evans, Julius Dresser, Annetta Dresser and MEB. Then you move into Emma Curtis Hopkins, Malinda Cramer, Kate Bingham, Nona Brooks, Alethea Brooks Small, Fannie Brooks James, Charles Fillmore, and Myrtle Fillmore. And, finally, you look at Thomas Troward, and Ernest S. Holmes. And then you have the foundations of Christian Science, Divine Science, Unity and Religious Science.

An example of a time I followed the Holy Spirit

Let God work through you instead of trying to make Him do something for you.

Synesthesia and the Structure of Beliefs by Robert Dilts

A simple 4-step technique on a regular basis to stop psychologically-caused insomnia, panic attacks and anxiety:

1. Take a deep breath and relax.     

2. Notice where the feeling is in your body. Even though it may be uncomfortable, be present with the feeling and stop your inner dialogue. Just feel it.

3. Now ask the feeling a question. Yes, this may seem a little odd—but it works: “What do I need to know to let you (the feeling) go?” Note the first thing that pops into your head.

4. Determine whether the feeling is still present. If so, be present with it, and ask the question again. Repeat until the feeling is gone. NeuroCalm: by Nannette DiMascio from Neuro Linguistic Programming experts present their techniques

"Love continues to shine like the sun, available to anyone who knows how to tap its vitality.." ~ Vironika Tugleva

I found a reference to Robert Collier among Silva’s notes

“The Sign”.

The next time you're in a public place and you see something or someone who makes you angry or uncomfortable just tell yourself…

"There I go again, being ____________ ."

Modify that sentence according to the scenario.

For instance:

"There I go again, being rude".

"There I go again, being inconsiderate."

The great artists, writers, musicians and poets became great because they acquire the habit of relying upon the still, small voice that speaks from within, through the faculty of creative imagination. It is a fact well known to people who have keen imaginations that their best ideas come through so-called “hunches”.

Health and the Inner Life

Horatio Dresser wrote about healing and Quimby in his 1906 book Health and the Inner Life

It was by restoring himself to health that P. P. Quimby, the parent mental healer in this country, discovered the central principles of the whole doctrine. The first mental-healing author, W. F. Evans, was a patient of Mr. Quimby before he began to write upon the subject. The same is true of the author of Science and Health.

---

My Conversion

The experience of my conversion from disease to health and the subsequent change from belief in the medical faculty to entire disbelief in it, and to the knowledge of the truth on which I base my theory.

I had pains in the back which the doctors said were caused by my kidneys, which were partially consumed. I also was told that I had ulcers on my lungs. Under this belief, I was miserable enough to be of no account in the world. This was the state I was in when I commenced to mesmerize. On one occasion, when I had my subject (Lucius) asleep, he described the pains I felt in my back (I had never dared to ask him to examine me, for I felt sure that my kidneys were nearly gone) and he placed his hand on the spot where I felt the pain. He then told me that my kidneys were in a very bad state, that one was half-consumed, and a piece three inches long had separated from it and was only connected by a slender thread. This was what I believed to be true, for it agreed with what the doctors had told me, and with what I had suffered; for I had not been free from pain for years. My common sense told me that no medicine would ever cure this trouble, and therefore I must suffer till death relieved me, but I asked him if there was any remedy. He replied, Yes, I can put the piece on so it will grow and you will get well. At this I was completely astonished and knew not what to think. He immediately placed his hands upon me and said he united the pieces so they would grow. The next day he said they had grown together, and from that day I never have experienced the least pain from them.

Now what is the secret of the cure? I had not the least doubt but that I was as he had described and if he had said, as I expected that he would, that nothing could be done, I should have died in a year or so. But when he said he could cure me in the way he proposed, I began to think: and I discovered that I had been deceived into a belief that made me sick. The absurdity of his remedies made me doubt the fact that my kidneys were affected, for he said in two days they were as well as ever. If he saw the first condition, he also saw the last, for in both cases he said he could see. I concluded that in the first instance that he read my thoughts, and when he said he could cure me, he drew on his own mind, and his ideas were so absurd that the disease vanished by the absurdity of the cure. This was the first stumbling-block I found in the medical science. I soon ventured to let him examine me further, and in every case he would describe my feelings but would vary the amount of disease; and his explanation and remedies always convinced me that I had no such disease and that my troubles were of my own make.

At this time I frequently visited the sick with Lucius, by invitation of the attending physician, and the boy examined the patient and told facts that would astonish everybody, and yet every one of them was believed. For instance, he told a person, affected as I had been, only worse, that his lungs looked like a honeycomb and his liver was covered with ulcers. He then prescribed some simple herb tea, and the patient recovered and the doctor believed the medicine cured him. But I believed that the doctor made the disease, and his faith in the boy made a change in the mind and the cure followed. Instead of gaining confidence in the doctors, I was forced to the conclusion that their science was a humbug. Man is made of truth and belief; and, if he is deceived into a belief that he has or is liable to have a disease, the belief is catching and the effect goes with it. I have given the experience of my emancipation from this belief and confidence in the doctors so that it may open the eyes of those who stand where I was. I have risen from this belief and I return to warn my brethren, lest when they are disturbed, they shall get into this place of torment prepared by the medical faculty. Having suffered myself, I cannot take the advantage of my fellow-men by introducing a new mode of curing disease and prescribing medicine. My theory exposes the hypocrisy of those who undertake to care for the lives of others. They make ten diseases to one cure, thus bringing a surplus of misery into the world and shutting out a healthy state of society. They have a monopoly of the business and no theory that lessens disease can compete with them. When I cure, there is one disease the less, but not so when others cure, for the supply of sickness shows that there is more disease on hand than there ever was. Therefore, the labor for health is sure, but the manufactory of disease is greater. The newspapers teem with advertisements of remedies, showing that the supply of disease increases. My theory teaches man to manufacture health, and when people go into this business, disease will diminish, and those who furnish disease and death will be few and scarce.

PPQ

PPQ

January 1863

Mental Healing (I)

The earliest Mental-healer of this period of whom we have authentic record is Phineas Parkhurst Quimby.[1] Born at Lebanon, New Hampshire, on February 16, 1802, he removed with his parents as a young child to Belfast, Maine, where the greater part of his life was spent. Quimby's father was a poor blacksmith, and the boy himself had but little schooling. In his youth he was apprenticed to a clockmaker, and proved himself a successful and ingenious craftsman. He appears to have been a thoughtful and observant man ; an inventor, moreover, and always open to new knowledge. In 1838 he was present at a lecture on Mesmerism by Charles Poyen. He was much struck by what he saw and heard, made the acquaintance of the lecturer, and finally began to experiment in the new science on his own account. He was fortunate enough to find an admirable subject, one Lucius Burkmar, a youth of seventeen, and soon threw up his trade and became a professional Mesmerist, giving popular demonstrations and treating disease by clairvoyance.

PHINEAS PARKHURST QUIMBY By GEORGE A. QUIMBY (Part One).

Phineas Parkhurst Quimby ~ Biographical Sketch.

[The New England magazine. / Volume 6, Issue 33, March 1888]
{Significant because his son, George Quimby, was privy to his father’s affairs. He describes Quimby’s method of inducing young Lucius Burkmer during the first years of his investigation and describes the latter years when he dealt with patients and the technique employed. He describes how the Misses Ware suggested to Quimby that he make notes. Evidently it was Quimby’s wish that George should continue his work but, alas, George’s interests lay elsewhere.}

THE great interest evinced, during the last ten years, in the treatment of disease through the mind, and the growing desire of a large number of students of the science, and others, to know in what manner the late P. P. Quimby was connected with this principle of curing and what was his mode of treatment, has induced the writer to present, in a brief article, a sketch of the man, his life and ideas. It is not the intention to make the article other than a plain statement of facts,
based on personal knowledge.

Clairvoyance V

Yet more from Quimby on Clairvoyance
Lecture Notes–Booklet V http://www.ppquimby.com/articles/booklet_5.htm
My subject [Lucius Burkmar] was placed in communication with a lady who directed him to her father's house, which he described with particularity, even noticing the closets and doors. And often giving a description of each member of the family, said there was an old lady sitting in the corner, with a pair of spectacles over her eyes and that she was knitting. The lady immediately wrote home and ascertained that at the time named by my subject, there was such an individual present in the room, answering to the description of my subject and that she was also knitting.

P.P. Quimby: We exist within the One Presence, the One Spirit.

Phineas Parkhurst Quimby(1802-1866), who was known as "Park," was born in Lebanon, New Hampshire, and died in Belfast, Maine, where he lived most of his life. Quimby was an accomplished clockmaker, inventor, and Daguerreotypist. In the late 1830s, he learned of mesmerism and became an expert mesmerist. With a youth named Lucius Burkmar, he gave demonstrations of mesmerism, including to some extent its healing powers. Quimby came to question accepted theories of what was happening in mesmerism and eventually developed his own system of spiritual healing.

Clairvoyance III

During the winter of 1843, I visited Wiscasset with my subject and lectured before an audience, and gave experiments illustrating my theory of mesmerism. After putting my subject into the clairvoyant state, a gentleman by the name of Clark was placed in communication with him.

Clairvoyance II

But it is in the blue light (or darkness) that the subject sees by sympathy (or odor).

It is called thought-reading, and is the state persons go into when they are "entranced by a spirit."

Then if you see a friend, the friend is formed but cannot be seen very distinctly - but is described like an apple or pear by the odor.

All this is governed by our belief.

Clairvoyance

Clairvoyance is very rare
and can be easily be tested
by blindfolding the subject
and giving him a book to read.

If he can read without seeing -
that is conclusive evidence
that he has independent sight.