To read deeply in these writings is to see that the best use one can make of them is to cultivate the mode of life they call for, a life which looks forward to health and freedom, productivity and an old age that is never old. Quimby laid down his life in over-sacrifice to those needing to be led into this life of the Spirit. His work quickened a deeply spiritual impetus in those followers who spread his ideas in the world. It is primarily a question of this spiritual impetus, if we would understand the discovery of spiritual healing. His teachings are true if they do indeed contain a Science which inculcates creative humility.
Those who have supposed that Quimby borrowed from Berkeley or Swedenborg will see why this could not have been the case. Quimby was not a reader of philosophy or theology. He was not in any sense a borrower, after he took up the theory of mesmerism and found how meagre was the supposed science, and branched out into the field of his own investigations. His experience in practising the silent method of spiritual healing, after 1847, led the way to his idea of God as indwelling Wisdom, as we find it expressed in his best essays.
This same practice led to his view of matter and the natural world in general as a subordinate expression of Spirit, in contrast with the eternal inner life of man. His conversations with patients tended to awaken faith in the same great Wisdom which to him was the source of all guidance and all true knowledge. The prime result, he believed, would be a “Science of Life and Happiness” which could be taught even to children, and which will banish all error from the world.
1 ↑ J. A. Dresser, in “The True History of Mental Science,” revised edition, p. 23.
II
HISTORY OF THE MANUSCRIPTS
To many it seems strange indeed that the publication of the Quimby manuscripts has been so long delayed. As far back as 1882, Mr. Julius Dresser began to make it publicly known in Boston that the writings existed, and that when published they would disclose the real history of the discovery of spiritual healing. Naturally, there was a strong desire to have them published. In his pamphlet, “The True History of Mental Science,” issued in 1887, Mr. Dresser expressed the opinion that “no such depth of understanding has yet seen the light in print as those manuscripts contain,” that is, on the subject of spiritual healing. It was not Mr. Dresser's privilege at that time to publish more than one of the articles, and the best he could do was to give a good reason why Dr. Quimby had no opportunity to revise the writings before publication prior to his death.
“I think I see a wisdom in nearly everything,” said Mr. Dresser. “If those writings had been published, as Dr. Quimby intended, or even at any time since, previous to now, they would have found a public unprepared for them. Therefore they are in the hands of a person whose sympathies are not stirred by a work in the truth, as some of ours are, to issue them before their time. But those manuscripts will be published at a future day.”
We had a copy of the manuscripts in the household until 1893, when by arrangement with Mr. George Quimby, the owner, this copy was sent to Belfast to be kept with the other copies. The household copy was used in connection with instruction in classes, and from time to time portions of the articles were read in the classes on spiritual healing. But we were not permitted to give the writings further publicity. We frequently urged their owner to publish them, but Mr. Quimby did not believe the right time had come. When we compiled “The Philosophy of P. P. Quimby,” in 1895, we were still unable to secure the right to print more than brief excerpts from two of the manuscript volumes, since Mr. Quimby did not wish any essay printed in full till all the chief writings should be published. Many efforts were made as the years passed to secure further privileges. Mr. Quimby was frequently besought by interested people, clergymen, writers, healers and editors, some of whom traveled to Belfast to argue the point. Mr. Quimby answered all letters courteously, sometimes giving his reasons at length, and explaining his father's ideas; but he stoutly refused to publish the writings.
Many rumors could have been denied had he relented. For example, it could have been conclusively shown that nothing whatever was settled by a suit in court in 1883 concerning these writings, for the simple reason that the owner declined to have them taken into court. Ever since that suit took place rumors have been persistently started to the effect that the writings were proved not to exist. Again, it would have been shown once for all in what respects Mrs. Eddy was indebted to Dr. Quimby for ideas and methods. Many misunderstandings have arisen because the writings were not published, and all these must now gradually be cleared away, as matters are put in their true light by the publication of the present volume.
Mr. Quimby gave abundant evidence to honest inquirers to show that he actually possessed the writings, and that they were genuine. But it was still necessary for those of us who knew the facts at first hand to explain the matter to those who came to inquire. With one exception we had not seen any of the manuscript books between 1893 and 1921, and inquirers had to take our word for it that the writings existed.
Although there was a tacit understanding between us with regard to the publication of the writings when certain conditions should be fulfilled, Mr. Quimby died several years ago without making provision for the disposition of them. When “A History of the New Thought Movement” was published, in 1919, I could do no more than express the hope that I might print the manuscripts at some future time. At last the way opened in December, 1920, for the publishing of those portions of the writings which have historical or permanent value. Mr. Quimby wished his father's Mss. to be published when their truth could be established without furthur controversies or misstatements. He knew that I was acquainted with their history from the beginning, knew those who copied the writings, knew that they were authentic, and that they were not the “first scribblings” of any other person. It was the wish of the family that I should do the editing and annotating.
As the statement has been made that some one else served as Dr. Quiraby's secretary, revising and copying his manuscripts for him, or giving him her own writings, it is necessary to state once more that his son George was the secretary during the period in question, in Portland, 1859–60, while the copying was done either by him or by the Misses Ware, of Portland. George Quimby explained how this came about in his article in the New England Magazine, March, 1888. His statement is as follows:
“Among his earlier patients in Portland were the Misses Ware, daughters of the late Judge Ashur Ware, of the United States Supreme Court; and they became much interested in ‘the Truth,’ as he called it. But the ideas were so new, and his reasoning so divergent from the popular conceptions, that they found it difficult to follow him or remember all he said; and they suggested to him the propriety of putting into writing the body