VIII
Among such systems there is one which by its momentary prominence overshadows all others; and for this reason, as well as for its more explicit or rather more extended statement of principles, must be accorded special attention: I need hardly say that I refer to that egregious misnomer, Christian Science. This system is said to have been discovered by, or revealed to, Mrs. Mary Baker Glover Eddy in 1866. Several of its most distinctive positions (without their religious setting) are to be found in the writings, and were used in the practice of Mr. or Dr. P. P. Quimby (1802-1866), whom Mrs. Eddy professionally consulted shortly before she began her own propagandum. On its theoretical side, the system presents a series of quasi-metaphysical principles and also a professed interpretation of the Scriptures; on its practical side, it offers a means of curing or avoiding disease, and includes under disease also what is more generally described as sin and misfortune. With Christian Science as a religious movement I shall not directly deal; I wish, however, to point out that this assumption of a religious aspect finds a parallel in Spiritualism and Theosophy, and doubtless forms one of the most potent reasons for the success of these occult movements. It would be a most dangerous principle to admit that the treatment of disease and the right to ignore hygiene can become the perquisite of any religious faith. It would be equally unwarranted to permit the principles which are responsible for such beliefs to take shelter behind the ramparts of religious tolerance, for the essential principles of Christian Science do not constitute a form of Christianity any more than they constitute a science; but, in so far as they do not altogether elude description, pertain to the domain over which medicine, physiology, and psychology hold sway. As David Harum, in speaking of his church-going habits, characteristically explains, "the one I stay away from when I don't go 's the Presbyteriun," so the doctrines which Christian Science "stays away from," are those over which recognized departments of academic learning have the authority to decide.
Mrs. Eddy's magnum opus, serving at once as the text-book of the "science" and as a revised version of the Scriptures, "Science and Health, with Key to the Scriptures," has been circulated to the extent of one hundred and seventy thousand copies. I shall not give an account of this book, nor subject its more tangible tenets to a logical review; I must be content to recommend its pages as suggestive reading for the student of the modern occult, and to set forth in the credentials of quotation marks some of the dicta concerning disease. Yet it may be due to the author, or mouthpiece, of this system, to begin by citing what are declared to be its fundamental tenets, even if their connection with what is built upon them is far from evident.
"The fundamental propositions of Christian Science are summarized in the four following, to me, self-evident propositions. Even if read backward, these propositions will be found to agree in statement and proof:—
"1. God is All in all.
"2. God is good. Good is Mind.
"3. God, Spirit, being all, nothing is matter.
"4. Life, God, omnipotent Good, deny death, evil, sin, disease—Disease, sin, evil, death, deny Good, omnipotent God, Life."
"What is termed disease does not exist." "Matter has no being." "All is mind." "Matter is but the subjective state of what is here termed mortal mind." "All disease is the result of education, and can carry its ill effects no farther than mortal mind maps out the way." "The fear of dissevered bodily members, or a belief in such a possibility, is reflected on the body, in the shape of headache, fractured bones, dislocated joints, and so on, as directly as shame is seen rising to the cheek. This human error about physical wounds and colics is part and parcel of the delusion that matter can feel and see, having sensation and substance." "Insanity implies belief in a diseased brain, while physical ailments (so-called) arise from belief that some other portions of the body are deranged.... A bunion would produce insanity as perceptible as that produced by congestion of the brain, were it not that mortal mind calls the bunion an unconscious portion of the body. Reverse this belief and the results would be different." "We weep because others weep, we yawn because they yawn, and we have small-pox because others have it; but mortal mind, not matter, contains and carries the infection." "A Christian Scientist never gives medicine, never recommends hygiene, never manipulates." "Anatomy, Physiology, Treatises on Health, sustained by what is termed material law, are the husbandmen of sickness and disease." "You can even educate a healthy horse so far in physiology that he will take cold without his blanket." "If exposure to a draught of air while in a state of perspiration is followed by chills, dry cough, influenza, congestive symptoms in the lungs, or hints of inflammatory rheumatism, your Mind-remedy is safe and sure. If you are a Christian Scientist, such symptoms will not follow from the exposure; but if you believe in laws of matter and their fatal effects when transgressed, you are not fit to conduct your own case or to destroy the bad effects of belief. When the fear subsides and the conviction abides that you have broken no law, neither rheumatism, consumption, nor any other disease will ever result from exposure to the weather." "Destroy fear and you end the fever." "To prevent disease or cure it mentally let spirit destroy the dream of sense. If you wish to heal by argument, find the type of the ailment, get its name, and array your mental plea against the physical. Argue with the patient (mentally, not audibly) that he has no disease, and conform the argument to the evidence. Mentally insist that health is the everlasting fact, and sickness the temporal falsity. Then realize the presence of health, and the corporeal senses will respond, so be it." "My publications alone heal more sickness than an unconscientious student can begin to reach." "The quotients, when numbers have been divided by a fixed rule, are not more unquestionable than the scientific tests I have made of the effects of truth upon the sick." "I am never mistaken in my scientific diagnosis of disease." "Outside of Christian Science all is vague and hypothetical, the opposite of Truth." "Outside Christian Science all is error."
Surely this is a remarkable product of mortal mind! It would perhaps be an interesting tour de force, though hardly so entertaining as "Alice in Wonderland," to construct a universe on the assertions and hypotheses which Christian Science presents; but it would have less resemblance to the world we know than has Alice's wonderland. For any person for whom logic and evidence are something more real than ghosts or myths, the feat must always be relegated to the airy realm of the imagination, and must not be brought in contact with earthly realities. And yet the extravagance of Mrs. Eddy's book, its superb disdain of vulgar fact, its transcendental self-confidence, its solemn assumption that reiteration and variation of assertion somehow spontaneously generate proof or self-evidence, its shrewd assimilation of a theological flavor, its occasional successes in producing a presentable travesty of scientific truth,—all these distinctions may be found in many a dust-covered volume, that represents the intensity of conviction of some equally enthusiastic and equally inspired occultist, but one less successful in securing a chorus to echo his refrain.
The temptation is strong not to dismiss "Eddyism" without illustrating the peculiar structures under which, in an effort to be consistent, it is forced to take shelter. Since disease is always of purely mental origin, it follows that disease and its symptoms cannot ensue without the conscious coöperation of the patient; since "Christian Science divests material drugs of their imaginary power," it follows that the labels on the bottles that stand on the druggist's shelves are correspondingly meaningless. And it becomes an interesting problem to inquire how the consensus of mortal mind came about that associates one set of symptoms with prussic acid, and another with alcohol, and another with quinine. Inhaling oxygen or common air would prepare one for the surgeon's knife, and prussic acid or alcohol have no more effect than water, if only a congress of nations were to pronounce the former to be anæsthetic and promulgate a decree that the latter be harmless. Christian Science does not flinch from this position. "If a dose of poison is swallowed through mistake and the patient dies, even though physician and patient are expecting favorable results, does belief, you ask, cause this death? Even so, and as directly as if the poison had been intentionally taken. In such cases a few persons believe the potion swallowed by the patient to be harmless; but the vast majority of mankind, though they know nothing of this particular case and this special person, believe the arsenic, the strychnine, or whatever the drug used, to be poisonous, for it has been set down as a poison by mortal mind. The consequence is that the result is controlled by the majority of opinions outside, not by the infinitesimal minority of opinions in the sick chamber." But why should the opinions of οἱ πολλοί [Greek: hoi polloi] be of influence in such a case, and the enlightened minorities be sufficient to effect the marvelous cures in all the other cases? Christian Scientists do not take cold in draughts in spite of the contrary opinions or illusions of misguided majorities. The logical Christian Scientist concludes that he need not eat, "for the truth is food does not affect the life of man;" and yet at once renounces his faith by adding, "but it would be foolish to venture beyond our present understanding, foolish to stop eating, until we gain more goodness and a clearer comprehension of the living God." And the mental physician, to be consistent, must be a mental surgeon also; and not plead that, "Until the advancing age admits the efficacy and supremacy of mind, it is better to leave the adjustment of broken bones and dislocations to the fingers of surgeons."
But it is unprofitable to consider the failings and absurdities of any occult system in its encounters with actual science and actual fact. It is simply as a real and prominent menace to rationality that these doctrines naturally attract consideration. Regarding them as illustrations of present-day occult beliefs, we are naturally tempted to inquire what measure of (perverted) truth they may contain; but the more worthy question is, How do such perversions come to find so large a company of "supporting listeners"? For to any one who can read and be convinced by the sequence of words of this system, ordinary logic has no power, and to him the world of reality brings no message. No form of the modern occult antagonizes the foundations of science so brusquely as this one. The possibility of science rests on the thorough and absolute distinction between the subjective and the objective. In what measure a man loses the power to draw this distinction clearly, and as other men do, in that measure he becomes irrational or insane. The objective exists; and no amount of thinking it away or thinking it differently will change it. That is what is understood by ultimate scientific truth; something that will endure unmodified by passing ways of viewing it, open to every one's verification who comes equipped with the proper means to verify,—a permanent objective, to be ascertained by careful logical inquiry, not to be determined by subjective opinion. Logic is the language of science; Christian Science and what sane men call science can never communicate because they do not speak the same language.