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Upon this superstructure a great edifice of dogma and

speculation has been built. Theosophy explains everything in
the heavens above, the earth beneath, and the waters under
the earth to the satisfaction of its followers all worked
out in detail, and capable of diagraming and blackboard
demonstration. Prominent in its teachings we find the detailed
theories regarding clairvoyance, telepathy, second-sight,
spirit-return, astral bodies, etc., and particularly the favorite
New Thought doctrine that thoughts are things, and that it is
possible to influence another by one s projected thoughts, even
though great distances intervene. The earlier Theosophical
books, as well as the later, have many references to this power of
thought, and the New Thought undoubtedly received many
of its ideas on this subject, directly and indirectly, through
Theosophy. Prentice Mulford, a writer of the early 80 s, did
much to popularize Theosophical ideas and conceptions, and
was a direct connecting link between Theosophy and the New
Thought, his favorite axiom: Thoughts are Things, having
become quite a slogan of the latter. The Theosophical doctrine
of reincarnation and Karma have found much favor among
many of the followers of New Thought, although others reject
it and favor the idea of a spiritual progression from plane to
plane, higher and higher, toward the one divine principle. Its
pantheistic ideas are also very apparent in many of the several
cults of the New Thought movement. It must be noted,
however, that Theosophy has had but little to say regarding
healing of physical ills by mental and spiritual power so the
New Thought is not under obligations to it for this part of the
latter s working creed, this feature having been derived from
other sources.
Christian Science, the most successful of any of the cults
which are grouped under the general term of
New Thought,
was founded by Mary Baker Eddy in the 60 s, although it did
not rise into popular favor for many years after that time.
Whether or not Mrs. Eddy received her inspiration from Dr. P.
New Thought, Theosophy and Christian Science.
149
P. Quimby, as some claim, is outside the matter of the present
consideration. Whatever may have been the history of her start
in the movement, the fact is indisputable that the Christian
Science of to-day is the result of her own energy, ability and
judgment, and she is justly entitled to her claim of founder
and actual promoter of the movement. Without Mrs. Eddy,
Christian Science would not be known as it is to-day.
The Christian Scientists hold that no one not a member of
their organization can have sufficient knowledge of its principles
to explain them, or even intelligently discuss them. This may be
so, and the best I can do is to present for your consideration the
fundamental principles of Christian Science as they seem to be
upon careful inquiry.
It would seem that Christian Science is based upon
the fundamental idea of the existence of an omnipresent,
omnipotent, and omniscient principle of Being, known
as God, the divine individuality of which (or whom) can
be discerned only spiritually and supersensibly, and which
cannot be cognized by mortal mind or the so-called material
senses. God is held to be Life, Truth, Love, Spirit and the Divine
Principle of all true Being, and the sole creative principle, cause,
origin, source, basis, foundation, government, and law of all

that has actual and permanent existence. God is also held to be

the sole Substance that is, that the Divine Spirit-Mind is the
only actual, immortal substance or reality. The Divine Mind is
held to be conscious only of good, spirit, life and health, and does
not create or consent to any form of evil, sin, sickness, death, or
matter, which, instead, are held to be errors of mortal mind
abnormalities and monstrosities the negation of Truth the
paraphernalia of an ignorant and depraved sense of existence
which are but relative qualities, and both of which fear, sin,
superstition, ignorance, and an erroneous philosophy
mortal mind, in short are held to constitute the primal
cause of the degradation which has involved the human race in
The Crucible of Modern Thought
150
mortality, which, however, is, may be, and will be, overcome by
the knowledge of the Truth which is in Christian Science.
It will be seen at once, by those who have followed us in the
preceding chapters, that the fundamental principle of Christian
Science is essentially idealistic. It partakes of the nature of the
conception of Bishop Berkeley, but in many ways is nearer to the
idealism of the centuries-old advanced school of the Vedanta
Philosophy of India. Both hold that there is but one reality one
life one substance that of the Absolute, or God. Both hold
that the material universe is illusory and that all things exist
only as ideas in the mind of the One. The Vedantist claims that
the appearance of the phenomenal world, with its succession
of change, and its plurality of souls, is due to maya (illusion)
arising from avidya (ignorance) which binds the individual
until the scales drop from his eyes and he sees the Truth of the
Oneness. The Christian Scientist holds that the material world
is non-existent in reality, but arises from the errors of mortal
mind which may be overcome by a knowledge of the Truth
which is in Christian Science. In many particulars Christian
Science seems to run on all fours with the idealism of the past
and present Oriental and Occidental but in one important
particular it diverges, and this one particular is claimed by its
followers to be all-important.
We allude to the fact that Christian Science holds that the
Divine Mind actually images and is conscious of only the good,
the beautiful and the true, and does not idealize, image, create,
form or consent to the evil, sin, sickness or death, which are held
to be pure illusion or errors of mortal mind. The Vedanta, and
similar philosophies, on the contrary, hold that the Absolute
is above good and evil, which are but relative qualities, and
both of which are alike unreal and illusory. Justice requires that
this distinction be noted in all comparisons of Christian Science
and other forms of Idealism. The origin of mortal mind of
Christian Science is not explained in its philosophy, although
it is stated to have no basis in reality. Like the maya and avidya
New Thought, Theosophy and Christian Science.
151
of the Hindus it appears to be an illusory cause of illusion a
series of negation of Truth. At the best, both would seem to be
the result of circular reasoning. It would seem to the humble
observer that an all-wise, all-powerful, all-loving Absolute or
Supreme Being, could and would, prevent the arising of maya
or mortal mind, or at least immediately destroy such if it did
arise. Unless, indeed, we admit, with Hegel, that the negation
or opposite of everything, even Truth, must exist from the
very nature of Truth itself.