Whatever opinion we put into a thing, that we take out of it.

His years of study of the human mind, of sickness in all its forms, and of the prevailing religious beliefs, gave him the ability to see through the opinions, doubts, and fears of those who sought his aid, and put him in instant sympathy with their mental attitude. He seemed to know that I had come to him feeling that he was a last resort, and with but little faith in him or his mode of treatment. But, instead of telling me that I was not sick, he sat beside me, and explained to me what my sickness was, how I got into the condition, and the way I could have been taken out of it through the right understanding.
He seemed to see through the situation from the beginning, and explained the cause and effect so clearly that I could see a little of what he meant. My case was so serious, however, that he did not at first tell me I could be made well. But there was such an effect produced by his explanation that I felt a new hope within me, and began to get well from that day.

He continued to explain my case from day to day, giving me some idea of his theory and its relation to what I had been taught to believe, and sometimes sat silently with me for a short time. I did not understand much that he said, but I felt "the spirit and the life" that came with his words; and I found myself gaining steadily. Some of these pithy sayings of his remained constantly in mind, and were very helpful in preparing the way for a better understanding of his thought, such, for instance, as his remark, that " Whatever we believe, that we create," or, "Whatever opinion we put into a thing, that we take out of it."

The general effect of these quiet sittings with him was to light up the mind, so that one came in time to understand the troublesome experiences and problems of the past in the light of his clear and convincing explanations. I remember one day especially, when a panorama of past experiences came before me, and I saw just how my trouble had been made; how I had been kept in bondage and enslaved by the doctors and the false opinions that had been given me. From that day the connection was broken with these painful experiences and the terrible practices and experiments which had added  so much to my trouble; and I lived in a larger and freer world of thought.

…

That indescribable sense of conviction, of clear-sightedness, of energetic action — that something that made one feel that it would be useless to attempt to cover up or hide anything from him — made an impression never to be forgotten.

…

His treatment did not consist of denials and affirmations, nor did he treat any two cases alike. He had a wonderful power of adaptability, and used such language and illustrations as were suggested by the calling or belief of his patients. Thus, in talking with a musician he would use music as an illustration. His treatment was largely explanatory — an explanation of the real as opposed to the seeming condition of the patient. He seemed to make a complete separation between the sufferer and the sickness, and he talked to the sufferer in such a manner that, gradually, his senses would become attached to the new life or wisdom which his words conveyed instead of the painful sensations ; and, as this continued, the sickness disappeared.

…

“After the lapse of twenty-nine years since Mr. Quimby passed away,* the most and the best I can say of his teaching and the power of his example is that his theory has stood the severest tests of trouble and sickness in my own family as well as in many others, while his example has been an ever-present ideal. With him his theory was a life, a larger and nobler, a freer and wiser, life than that of the average man. To know the inexpressible depth and value of his teaching, one must live this life, and prove through long experience the truth of his philosophy. That his teaching has never failed in its application, and has been more than a substitute for all that it displaced, is at once the best evidence of its truth and the strongest argument in its favour.“* This was written by A. G. Dresser in 1895.

The Philosophy of P. P, Quimby

Annetta G. Dresser

1895

To one who had been born and reared in a home where such principles had been the basis of all thought and conduct, so that spiritual help was always the aid sought whether in times of illness or of sorrow, the teachings came with special significance ; for they brought the explanation, at last, of that peculiar domestic equation which had long made one aware of a difference between one's home and the homes of people where there was constant worrying and doctoring. To be told in one's youth about "the Christ within," to be taught to seek the guidances of the inner world in every moment of need, is an inestimable privilege in more senses than one. One then grows up not only with the thought of health rather than the fear of disease, the thought of life in place of the dread of death, but with an empirical religious basis free from the encumbrances of dogmatic theology. The philosophy of the immanent God then appeals to the mind, in later life, as a natural consequence of what has already been an experience.

HEALTH AND THE INNER LIFE
An Analytical and Historical Study of Spiritual Healing Theories,
with an Account of the Life and Teachings of P. P. Quimby
BY HORATIO W. DRESSER  1915

In a related topic I mentioned what Ervin Seale said about his grandson in my blog September 17, 2012 @ The law of reversed effort

I mentioned a few of Horatio Dresser’s childhood experiences on November 14, 2011 @ Telepathy: Thought-transference: Inner Experiences.

Coincidently(?), A Course In Miracles Lesson 39 for today states:

It is imperative for your salvation that you see situations, events or personalities you associate with unloving thoughts of any kind differently. And it is your blessing on them that will save you and give you vision. Your unloving thoughts in whatever form they appear; uneasiness, depression, anger, fear, worry, attack, insecurity and so on. Whatever form they take, they are unloving and therefore fearful. And so it is from them that you need to be saved. My holiness is my salvation from this.

"Man's condition is easily described by saying that he dwells in
a state of deep psychic sleep. As proof of his sleep he would be
horrified at the thought of spending several months on a brutal
battlefield, yet he never wonders about his internal warfare
which wounds him year after year. Sleeper, awake!" Vernon Howard


"He that hath seen me hath seen the Father."Beauty is an expression of Divine Goodness.

"Many people publicly claim that they have uplifted themselves, which is simply more deceit from the Old Nature. Imagination has replaced reality. There is a hazard in anyone imagining he has changed his inner nature when he has merely moved from one part of the inner jungle to another part. This is a favorite trick of people who are religious but not spiritual. When no one is looking these people are just as irritable and unpleasant and terrified as before their so-called conversion. Do you know religious hypocrites like this?" Vernon Howard's Be Safe In A Dangerous World, p. 30

Home is your joy.
Prove this by the living text:
"God is Love."
Loving-hearted are you.
E m m a   C u r t i s   H o p k i n s 

I am blessed as a Son of God.

I am happy, peaceful, loving and contented.
I am calm, quiet, assured and confident.

ACIM Lesson 40