Therapeutics” means “the healing art,” therefore “Mental Therapeutics” means “the art or science of Mental Healing.” If I were writing this lesson from the standpoint of twenty years ago, I would think it advisable to fill page after page with a recital of the many claims of mental healing, but no such necessity exists at the present time. People have heard much regarding mental healing, and while they may differ in their theories and opinion regarding the nature of the cures performed, still nearly all of them will acknowledge that cures have been made and are being made by mental healing methods.

The history of mental healing extends away back into the past, and the earliest pages of history treat it as if it were a long established and well accepted method. In fact the history of mental healing is the history of Mind-Power, so far as the older peoples and races are concerned. The ancient Magi used their mental powers in the direction of healing the sick, and restoring natural, healthy conditions. People were brought to the temples to be healed, and after the customary incantations, and ceremonies, designed to affect the imagination and respect of the primitive people, they were found to be benefited, and actually cured in time. But under and back of all these ceremonies and rites, the principle effecting the cure was the same principle that is being used today by all forms of mental healing, under whatever names it may be disguised and masked. There is but one mental healing principle, and that has always been used; is being used now; and always will be used, so long as the race exists.

And this principle is the application and employment of Mind-Power. Mind-Power is positive to both force and matter, as we have seen in these chapters, and the negative always yields to the positive when the latter is properly and intelligently applied. Mind-Power really builds up the body from a single cell, and is inherent in every part and particle of the body. Every cell has its supply of Mind-Power—the cell, and combination of cells, and the whole body in fact, is the result of conditions of manifestations of Mind-Power. The body is all mind, at the last analysis. Mind-Power manifests itself in countless ways in the universe, and the physical bodies, and the cells of which they are composed are simply certain forms of manifestation of its force. And, this being so, mental healing is not a case of “mind over matter,” as is often taught, but is a manifestation of positive mind over negative mind. The central mind of man is positive to the mind in the body of man, and hence the healing effect.

Every cell has its share of mind, and science shows us that each cell can and does live its life as a separate entity, always, however, subordinate to the whole system of cells, and the mind controlling it. And the mind in each cell, or system of cells, may be reached by the positive mind of a person, when properly applied. In order to fully grasp the significance of this statement, you must remember that every organ, part, bone, nerve, vessel, tissue and everything else in your body, is built up of cells which have formed certain combinations. There are individual cells in your blood and other parts of the body; and there are cell communities in your body, which perform certain functions and which you call “my liver”; “my heart”; “my stomach”; “my kidneys,” etc., etc. And there is mind in every one of them. And the mind in every cell, and in every organ may be reached by Mind-Power applied by the mind of oneself or another person. And in this simple statement, I have embodied my idea of mental healing, which idea is based upon years of earnest study, experiment, and investigation, aided by personal acquaintance with and association with some of the most celebrated mental healers of this age. I have discarded fanciful theory, after fanciful theory, as unnecessary to account for the facts observed by the leading investigators of mental healing, and have at last “boiled down” the matter to this point and idea of Mind in the cells and cell-groups; which mind is negative to the positive central mind of the individual, especially when the latter is concentrated and intelligently applied.

You may ask me the question “Well, but what about all the various metaphysical, religious, and semi-religious theories advanced to account for the cures performed by the various cults and sects of the ‘New Thought’ and similar movements?” Answering this I would say that the various cults and sects perform cures not because of their dogmas, but often in spite of them—the real cures being performed by Mind-Power, pure and simple, called into operation, and employed, in various forms, and ways, under many coverings, disguises and draperies. It is all the same grand old principle, but “with fringe on”—the style of fringe depending on the particular theories and dogmas of the sects.

There has been much written, spoken, and taught concerning mental healing, under some name or other, but the majority of the writers have been attached to some particular cult, church, or organization, which claimed that the whole truth rested upon the acceptance of some particular theory, idea, doctrine or dogma advanced and held by it, in accordance with the particular views of some certain teacher or teachers. And, accordingly, the writings have been colored by the hue of such belief and dogma. One has but to look around him in order to see that the many conflicting schools of mental or spiritual healing are all making cures, in spite of the claim of each that its particular school or sect, or church, has a monopoly on truth, and a corner on “true metaphysical healing.” The truth is that they all make cures—the percentage being about the same in each instance, taking the personal qualifications of the healers into consideration. In spite of the several claims that “we have the only Truth—all others are in error, and ignorant of the real Truth,” etc., etc., all of these “erroneous people” are getting fine results. Their differing and often contradictory theories do not seem to cut any figure in the real work, and one who closely studies the subject is soon forced to the conclusion that there must be some underlying principle of cure which they are all using. And so there is! And I call this “underlying principle” the effect of positive central mind upon negative body mind—you may give it any other name you choose, but you will get the results just the same.

The various theories, statements, forms, observances, dogmas and what-not, have no other effect than giving a strong suggestion to people who are impressed by the same. Some people get better results when the mental healing is accompanied by some religious or semi-religious talk and explanation, which appeals to the emotional parts of their nature and makes them more receptive to the healing process of the mind. (Sacred shrines, images and relics cause cures in this way.) Others get better results when some technical metaphysical theory is urged upon them, with a great wow and use of long high-sounding words—they may not understand the words, but they think that there “must be something in it, for she used words that I couldn’t begin to understand, and yet she knew all about them,” etc. Others prefer the scientific explanation of the school of Suggestion, which avoids metaphysical or religious theories, and yet get the results. Others, still, adhere to the Mental Science idea of the Universal Mind, and the Personal Mind, and they, too, get results. Others like the Subjective Mind, and Objective Mind idea—and they get results, too. They all get results—but some take more kindly to certain forms, and thus get better results. I have frequently advised people to go to healers of certain cults and schools and churches, simply because I knew that the ideas of these particular schools, cults and churches would fit the particular temperament of the person in question, and thus the best results would accrue. I am most catholic in my ideas on this subject—I believe in a person employing any phase of mental healing, from Bread Pills to Christian Science— providing that the particular agency employed will invoke the faith, confidence and belief of the patient to the utmost. Whichever form will best do this, that is the form I believe the best for the patient.

I can see very well why a person of a warm religious temperament would be better benefited by mental healing in a religious form or phase than from mere suggestion, or ordinary Mental Science—it opens up a part of the nature that is conducive to the cure. And I can see why others are impressed by technical, complicated metaphysical talk, which causes them to wonder and be impressed, and thus arouses an interest and an “expectant attention” which goes a long way toward making the cure. And I can see why others still, would rebel against either of the above mentioned forms, and would be better reached by a plain, scientific presentation of the subject. Every man to his taste—in mental healing as in everything else. In this respect I am like the Irishman who said he was glad that all men did not have the same taste, for if they did every mother’s son of them would be wanting to steal his wife away from him.

But, you may ask, why is it that faith, belief, confidence, etc., play such an important part in the cures, if it be true that the real cure is effected through the mind in the cells, and cell-groups—what have cells to do with faith? This is a good question—and here is the answer. While it is true that the mind in the cells is the medium or cause of the cure, still it is a fact that these cells are negative to the influence of the central mind of the person. And if that central mind be filled with the mental states of disease, fear, undesirable beliefs, etc., then the negative cells and organs must be affected. And, if on the contrary the mental states of the person be changed from fear to hope, confidence, love, faith, belief and expectancy, then it will be readily seen that the effect upon the cells will be changed for the better. And, if to these improved mental states, there is added a still more positive state—a state of conscious control and power, then will the curative effect be greatly magnified and increased.

To tell the truth, I earnestly believe that the one great potent factor in mental healing, is the removal of fear from the mind of the patient, by whatever means it may be accomplished, whether by reason, argument, faith, hope, or even by superstition. Fear is the most negative of the mental states, and simply paralyzes the whole system. Fear and worry actually poison the cells of the body. This is a scientifically demonstrable fact. And if this pall of fear can be lifted by any means, then a big step in the direction of a cure has been effected. And hope, confidence, and belief, will lift that pall. That is why I believe in everything from Bread Pills to “C. S.,” as I said a few minutes ago—whichever agency induces the greater degree of hope, belief, confidence, and expectancy, is the best for the particular case. But in all cases the principle of cure is the same—mind.

It should not be necessary for me to recite the oft repeated facts of the phenomenon of disease being created by mental states, and of cures arising from the same. Every man or woman who reads these lessons has heard this tale over and over again, many times. It is no longer a debatable question, this matter of the effect of the mind in health and disease. The books are full of it. It is as “old as the hills,” and at no time in the history of the world has this form of Mind-Power been accorded greater attention and interest. And therefore, I shall omit this part of the story, and proceed to business in the direction of telling you “just how” to apply the Mind-Power in healing, both present and “absent.”

In the first place, the principles of mental healing are precisely the same principles that are applied in all forms of Mind-Power, as we have seen them in the previous lessons. It is all a matter of “Mentative Induction,” first, last and always. And this induction may arise from either mentative currents, or by mental suggestion. Please fix this statement in your mind, so that I will not have to repeat it.

Now, let us see what happens if mentative induction is set up in the mind of a person by means either of mentative currents, or mental suggestion, when what is called “general treatment” is given. We will suppose that the mental state of the person has been changed by induction (either from currents or by suggestion) to a strong positive state—and that is what one must aim to produce in the patient. This induced positive mental state in the central mind, is of course, strongly positive to the mind in the body and its cells. The mental image of a normal, perfect, healthy, well body, being held in the central mind of the patient, it follows that the physical material of the body, and cells will begin to materialize in accordance with the pattern set before the mind of the cells, by the central mind of the person. It is the old story of mental visualization, and physical materialization over again. Of course, the effect is wonderfully heightened if the patient will direct his desire and will strongly to the recuperative or reparative action, in which effort he may be materially aided by the healer.

The desired mental state in the patient may be induced either by auto-suggestion (self-suggestion) on his own part; or by the suggestion of the healers, (here is where the ceremonies, and “frills and fringes” of the cults, come in); or by the direct mentative currents of the healer, applied as indicated in the previous lessons. In this form of healing, the healer works by arousing the mind of the patient, so that he really cures himself. This “arousing” is of course affected by either suggestion, or mentative currents—the effect being the result of “induction” in either case, as you will readily understand. This form of mental healing, which I call “general treatment” includes both the form of “present healing,” that is when the healer is in the personal presence of the patient, or else along the lines of what is called “absent treatments” or “distant treatments,” when the healer and the patient are not in each other’s presence. Leaving the subject of “general treatment,” for the moment, let us consider the broad principles underlying “local treatment.”

By “local treatment” I mean mental healing effected by the mind of the healer being directly and specially applied to the mind in the cells and organs themselves. You will remember what I have said about there being “mind in the cells and organs”—“local treatment” is an application based upon that fact. The mind of the healer is brought to bear in a positive, direct, special manner upon these cells and organs, and the suggestions, and mentative currents are directed immediately to these organs and cells, without the intermediate employment of the central mind of the patient, as in the case of “general treatment.” Of course one may apply “local treatment” to himself, by directing his mind directly to the cells and organs, instead of indirectly by means of general mental treatment. You may wonder why I speak of directing “suggestions” to the cells—you may well ask, “can the cells hear?” The cells cannot hear, but the utterance of the words of the suggestion, by you, will enable you to direct your mind more directly and forcefully upon the cells and organs. You will see, as we proceed, that I advocate” speaking right up” to the cells and organs of the body, and telling them just what you want them to do. You will be surprised when you try this and see how they respond.

Now, that we understand the general principles of both of these phases of mental treatment, let us pass on to a consideration of the practice of mental healing—the actual “how” of the subject. We shall begin with “general treatment,” both present and absent, and will then take up the second phase of “local treatment.” In both cases we shall see the actual methods of treatment, in detail. But I must ask you to pay close attention to what I have to say about these treatments, for I am condensing a whole course of lessons in mental healing into two chapters, and you will miss something unless you watch closely. The first step in the personal form of general treatment is to induce in your patient a mental state of calm, and relaxation. This is quite important because this mental state causes the patient to become receptive to the impressions that you wish to make upon his or her mind. The best plan is to have the patient seat himself in a comfortable position (or if he is lying down, let him assume a comfortable attitude), and then talk to him a little in order to induce a comfortable, easy frame of mind, which will react upon the physical conditions. Have him relax every muscle, and withdraw the tension from every nerve, so that he will be relaxed, and “limber” all over, from head to feet. The best way to determine whether or not the desired condition has been effected is to raise one of his hands and then allow it to drop back to his sides or lap. If he is fully relaxed, his hand will drop just as if it were not attached to his body.

The mental state producing this physical condition may be best stated by the word’s “Let Go!” One must mentally “let go,” before he will be able to “let go” physically. The patient must feel perfectly at ease, and comfortable, in order that the best results be gained.

The healer should endeavor to quiet the mind of the patient by an earnest, confident, sympathetic conversation, leading the subject toward bright, hopeful, happy topics, and especially avoiding anything likely to arouse antagonism or argument. He should throw earnestness and feeling into his tones, and speak as if his one object in life were to cure the patient, and of which cure he entertained not the slightest doubt. The healer should forget himself, and concentrate his mentality completely upon the subject of curing the patient. He should be very careful to act out the part of the confident, successful healer, because sick people are very suggestible, and take on impressions very easily, and so, if the healer manifests an apparent lack of confidence in his outward demeanor, the patient will be most likely to accept the suggestion, and the work of healing will thus be rendered doubly difficult. If you have studied the principles of mental suggestion, you will see the psychology of this fact.

It will be well to begin the treatment by a preliminary suggestive treatment, in a conversational tone. You should point out to the patient the conditions that you intend to bring about. You should endeavor to obtain the patient’s co-operation by means of his holding a mental image of the desired condition. That is, if it be a case of stomach trouble, he should form a mental image of a strong, healthy normal stomach, doing its work properly, and digesting the food that is given it, and manifesting a good, hearty natural appetite. If the patient will do this he will be able to do much toward aiding you. You should then tell him that his stomach is Strong, STRONG, STRONG, (speaking the words with intense feeling and force) and that normal conditions are reasserting themselves under the power of the mind. You should, in many ways and forms, keep before him constantly a picture of the conditions you wish to bring about, for by so doing you will change his mental image of disease into a mental image of health, and the best result is sure to follow. If you prefer the use of the hands in healing, by all means use them, as such practice gives a most powerful suggestion, as well as possessing other advantages.

You will find that you will be able to impart a wonderful degree of forceful, earnest intensity to your voice, if you will but practice “visualization” in your treatments. That is, you must endeavor to actually see mentally, the conditions that you wish to bring about. And when you are able to do this, you will be able to hold the attention of the patient as his mind follows your words in your description of the successive steps of the cure that you intend bringing about. He will be able to see himself as gradually improving, and growing well, not only in a general way, but also in the sense that he will be able to form a mental picture of the formerly diseased organ actually growing strong and normal. Always keep before you the mental image of the conditions that you wish to bring about—see them before you as actually existing right now—and your mind, and actions and voice will conform to that mental image, for by so doing the patient will receive the best possible suggestion, and your mentative currents will be stronger and more dynamic. In the following chapter, we pass on to a consideration of the actual methods of applying Mind-Power to the healing of disease.