How Does Dr. Quimby Stand
Towards His Patients?
Part 2

alt. title: Can Dr. Quimby Be in Two Places at the Same Time?

 

June 1862

 

by Phineas Parkhurst Quimby

 

Can Dr. Quimby be in two places at the same time? My answer is, "I can, by sitting by the sick (not the well); for a sick person is one beside himself, and to converse with two persons who are not aware of their own presence, one must be in communication with both. A mesmerizer is only in one place at a time, according to his belief, having but one identity; but I have two identities, one in matter and the other, out of matter. One can be seen and felt by the natural man, and the other can feel and see the sick man's identity, which to him is not visible to his natural man.

I will illustrate my two identities. When I sit down by a sick person, I have one identity. The sick has two; yet one is not admitted, except as their feelings, but this is not the case. The natural man (or identity) is the shadow of the real man, who is in trouble. When the two separate is when the spiritual man is disturbed and makes his complaint to the world through his medium. But when there is no disturbance, there is but one identity apparent; although in reality there are two, the same.

For instance, when a person is in a mesmeric state, his real self can be hundreds of miles from his body; yet to him he has but one body and one identity. But to another he has two, for one is seen, and the other is admitted from the evidence he gives of his presence at the place he describes.

So with me, I am conscious of my own identity. Then I am equally conscious of conversing with the sick and listening to their complaints, as I am of my own senses. I am conscious of their identity, which consists of a body with all the senses of the natural man, with all the intelligence they possess. It can travel and show one things that his natural senses know not of.

Their language is their feelings, which contain their trouble. It is the touch which Jesus felt. It tells you its trouble. This I communicate to their senses, to let them know that their very self is outside of the body, and all their troubles are in this self (or identity), which is not acknowledged. For the sick are like persons in a mesmeric state who want to return home, having been carried away by false guides and left alone. Being strangers, they cling to the shadow of their old identity. This is the identity I see, while I retain my own senses as a man.

They remind me of a person turned out of his own house where he was born, by the dissipation of his parents; driven from his own farm (or house), where all his ties of earthly life are, into the world among strangers. Believing they shall have a claim on the old estate, they linger around the old place, sometimes driven away and even put into prison for daring to speak of their wrongs. The child becomes the heir of its own vineyard, given to it by the father of all; so it commences, like a man and his wife in a new country. The father is opinions (the child being the vineyard); science, the mother. Opinions are the earthly man, and the children partake of both parents.

As opinions wants to rule, it is arbitrary and wants to dictate. So as the little ideas grow up, the earth becomes peopled with a race of ideas that are obnoxious to the children of science. So a war commences, and the earthly man, being more powerful in opinions and these being the standard, the child of science is driven from the land, and the land is left to the world of opinions. This is the state of a sick person brought up under the guidance of parents who have reverence for the opinions of the priest and physician and have no wisdom of their own. The children of these blind guides soon become overbearing and make war with their father, and the land passes into the hands of strangers, and they seek a home in the rocks and dens.

It may be asked if I believe that man might live forever, as it is called. I answer, "No, not that it would be out of a true principle of the economy of life, but because man is two beings; one of opinions and the other of science. For instance, suppose a man and his wife go into a new country and purchase some millions of acres of land, and being intelligent, they have a strong desire that the land should descend to their own offspring. Their children grow up, and the females marry men from some other country, and all the titles are in the females' (or science's) name; and if the males (or opinions) marry, their titles are at the will of the female (or science). If this contract (or agreement) is kept in full force, generations will pass away, and still the heirs of the original parents will hold the soil.

So it might be with man. If there would be a science that would separate opinions from truth, so that man should not be deceived by false guides whose sole object is to get possession of the science and govern the world, then man would live contented as long as he pleased. But as long as the present theology exists, revolution and misery must follow. There must be a war of opinions against science.

Call it aristocracy against democracy, or rich against poor, it is really opinions against science (or progression). Science never makes war; opinions are always making a disturbance and calling themselves the children of wisdom. Jerusalem was called the place where the Lord (or truth) dwelt, and the Pharisee Jews assumed to be the chosen people of God (or science). This was false science. Paul warned the people to beware of such, and avoid those babbling and all opposition of science, falsely so-called.

The Jews had turned the word of God into a false religion and had taken to themselves all wisdom. So to be a religious man was to be a Jew. The Jews, being made of opinions, were looking for a teacher (or ruler) who should free them from the Roman yoke (or religion). So when this truth made its appearance through the man Jesus, and as they claimed to be the wisest people, Jesus went to them. But they could not understand it, so he returned to the Gentiles. That is, the truth was first preached to the priests and physicians, but they could not appreciate it and condemned it; and then it went to the sick, who could appreciate it.

It is so now. I have tried to make the priests and doctors understand, but they have eyes and see not; ears and hear not; and hearts, but cannot understand. So they cry out, "Crucify it, it is a humbug," and they try to set the people against it. Therefore I turned to the sick and found that they can understand what is for their good.

So a new heaven (or theory) will spring up, and a new earth (or soil) will bring forth from the true vine; for this science is the true vine, and its believers are the branches. This science is the stone which the builders rejected that will become the cornerstone of the new Jerusalem that came down from heaven and established itself. Then comes the end, when opinions must crumble under the tread of progression, and their field (or false science) will be plowed up by the plow of science, and their habitation will become a desolate wilderness. The fires of progression will burn up the errors and opinions, and the old ideas will become a byword in the land. This is an illustration of the progress of that true science that will free the poor, sick and disheartened beings that have been robbed by the blind guides crying, "Peace, peace," when there is no peace.

I will show the sick how I make myself known to them in the clouds. A sick person is, to himself, one person, but is looking for his Messiah (or saviour) to come and save him. The priest tells him to pray to this unknown God. The doctor also comes to administer to his wants. Each, having no wisdom, are false guides leading the sick and blind, till they all fall into the ditch (or error) together. Now in the clouds of their belief, while wandering around their prison, starving for the bread of life, sick and in despair and given up to die, a voice is heard that speaks, not as man speaks, but in that still, small voice of wisdom, saying, "Be of good cheer, your sins (or errors) shall be explained (or forgiven)."

Then comes a crash of the whole prison; the doors are thrown open; the walls of the prison fall to the ground; and the keeper trembles for fear. For he sees the shackles and bolts drop from the prisoner, and he hears a voice saying, "Come hither!" This is the way that this truth acts upon the sick. The prison is the belief; the cords and shackles are the pains; and the keeper, their belief.

My wisdom is the science (or the saviour). It sees and feels their woes and comes to the rescue. And if they understand this truth, it is wisdom to them; but if not, it does not prevent the cure. It is like a criminal listening to his counsel. If he understands, he is the wiser and better, for he knows better how to keep out of trouble. But if he does not understand, it does not prevent his counsel from getting his case; for the criminal can, of himself, do nothing.

So it is with the sick. Nothing is expected of them, except to be patient and answer such questions as their counsel shall ask; but if they wish to be posted up, so as to keep clear of these deceivers, they must give their attention to the argument of the counsel. But so far as the cure is concerned, it makes no difference, only the counsel will take more interest if he sees his client is interested in his case. But if the criminal takes no interest in his case, it gives the advantage to the opponent, which is the disease, for it looks as though the prisoner felt that he was guilty.

I find that if the prisoner places all confidence in me (or this truth), he excites it more in his favor than if he looked upon me as though I had no higher motive than to plead his case for the little fee I get, without regard to his getting clear. When I see this, I take no interest in his case and feel as a counsel does when he knows the prisoner is guilty and has no feeling about his case. Of course, the counsel cannot manage his case with as much zeal as if it were otherwise.

P. P. Qumby

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