New Thought: A Practical American Spirituality

Rating:
Summary: The Religion of Healthy Mindedness
Review:

This timely book explains what New Thought is, where it came from, how it is evolving and how to use it. There are three aspects to New Thought: the psychological, metaphysical and mystical and this belief system may yet prove to be the point where religion, science and philosophy come together to eventually help bring about a better world.

The essence and the philosophical and organizational aspects are discussed in chapters one and two. This section includes a look at the founder, Phineas Parkhurst Quimby, other early movers like Warren Felt Evans and Emma Curtis Hopkins as well as various denominations like Divine Science, Unity, Science of Mind and other groups.

The religious background and development of New Thought is dealt with in chapters three and four. Mysticism, healing, spirituality and the significance of the Christ are also explored in these chapters. The similarities and very profound differences between New Age and New Thought are investigated next. One of the main differences is that New Thought is in essence Christian, and it does not have an interest in the occult.

Process theology is introduced in chapter six. This is a welcome new way to look at the belief system, based on the insights of that great philosopher and theologian Alfred North Whitehead. This section also looks at the Christian, Modern and Postmodern worldviews and provides an alternative to postmodernism in the form of primordialism or perennialism. Further fascinating topics here include personalism, panentheism, and the role of law.

The authors make a convincing case for the personhood of God as against the idea of Active Law and they introduce the concept of Process New Thought, as against the old Substance New Thought. A table provides a list of contrasts between Old Christian Thought, Substance New Thought and Process New Thought.

The practical application of New Thought is investigated in chapters seven and eight. This section includes an answer to the critics plus matters such as depression, economics, and support for New Thought from psychology. Specific practices and techniques are discussed, and chapter eight provides a useful lists of affirmations.

Anderson and Whitehouse make a valuable original contribution to the future evolution of New Thought in this engrossing book. The book is both informative and inspirational and places New Thought and its applications in historical and philosophical perspective. It concludes with an extensive bibliography and a biographical note on the authors. I highly recommend this book to people interested in spirituality and those with a sincere desire to improve their lives.


Rating:
Summary: A Valuable Introduction to New Thought Metaphysics
Review: American philosopher William James, in his book "Varieties of Religious Experience," called New Thought (NT) "the religion of healthy-mindedness" and considered it the American people's "only decidedly original contribution to the systematic philosophy of life." The authors consider Phineas Parkhurst Quimby (1802 - 1866) to be the modern founder of the movement although some of the philosophical roots go all the way back to the idealism of ancient Greece. Contemporaneous American influences include the transcendentalists, especially Ralph Waldo Emerson, who drank from the wells of eastern thought. The movement's "healthy-mindedness" began with Quimby's interest in mesmerism as it related to physical healing, but expanded through time to include mental, financial, and interpersonal well-being and success. Although the authors state that Quimby eventually rejected the idea, held by Franz Mesmer among others, of a subtle magnetic fluid that supposedly links all people and things together, it seems clear that he merely replaced it with the idea of "spiritual matter, or fine interpenetrating substance, directly responsive to thought..." (pg. 20). Truth (or Divine Wisdom) is considered the real cure for all ills. Through Warren Felt Evans and Emma Curtis Hopkins, the movement spread. Mary Baker Eddy, a disciple of Quimby and founder of Christian Science (CS), is considered a diversion from the stream. Eddy taught that "there is no life, substance, or intelligence in matter." But according to NT, matter is a part of God, not an illusion or error as taught by CS.

There are various New Thought denominations: Divine Science, Unity, Religious Science, and Seicho-No-Ie, among others. The umbrella organization is the International New Thought Alliance. The book notes that the founders of the various denominations, except the Japan-based Seicho-No-Ie, were from traditional Christian backgrounds which didn't meet their needs, especially for healing. It is noteworthy that the same general interest during the nineteenth century in divine and/or faith healing that produced NT also led to the current Pentecostal and Charismatic movements within traditional Christianity. Distinctions, however, are noted. The authors also note differences between the theology of NT and that of traditional Christianity (as they perceive it) as well as differences between traditional ("substance") New Thought and the more recent Process New Thought, which they promote. They admit that traditional NT is more or less pantheistic and believe that the limitations of such a world view are overcome by the panentheism of Process New Thought.

Other discussions include the similarities and differences between NT and the New Age Movement (NAM), including the occult and magic. They observe that both the NAM and NT have a growing interest in panentheism (as expounded by Whitehead and Hartshorne) but feel that the NAM is overly interested in occult trappings such as crystals, pyramids, magic, and the like. They consider NT to be more mystically rather than magically (or psychically) inclined. Also discussed is NT's position on ethics and evil. The authors state: "...unlike Hinduism or Christian Science, it [NT] does not see evil as maya, illusion"... "Evil is good that is immature or misdirected. It has no power of its own; it has only the power that our minds give to it..." (pg. 50). This follows from NT's idea that "there is only one Presence and Power, and that power is good." Regarding sin, they say: "It is New Thought that understands that we are punished by our sins, not for them, and that by rising in consciousness we can contact the Divine Intelligence within, learn what we need to learn, and straighten out our thinking - and our lives" (pg. 51). Regarding ethics, the authors note the distinction between the shallow personality ethic and the more substantial character ethic and see the need to reemphasize the latter in New Thought.

Although I don't agree with the overall theology of New Thought, I consider this book essential to understanding the movement. It has also provided valuable historical and philosophical links in my own research in areas only superficially covered or overlooked by the authors. For example, the authors note that some self-professing Christians such as Norman Vincent Peale and Robert Schuller have incorporated NT principles into their teachings on positive thinking without adopting pantheism or panentheism. Both Peale and Schuller have been criticized by other Christians for their views. But neither is Pentecostal or Charismatic (P/C). Within the P/C movements is another movement that the authors do not mention in their book and may not be aware of: The Word of Faith Movement. This movement has some things in common (not necessarily all bad) with New Thought and is also criticized by other Christians, including some fellow P/C Christians. For those who are interested, see the Dictionary of Pentecostal and Charismatic Movements in the book's bibliography. In the areas of evil, ethics, and occultism, the authors provided superficial coverage. Without giving too much detail, traditional Christianity's concepts of sin and evil are more complex. Evil is seen more as "spoiled goodness" (C. S. Lewis) than immature or misdirected goodness, and includes the idea that at least some sin is intentional, not in ignorance, and deserving of punishment. Punishment is integral to vicarious atonement. The idea, however, that we are punished by our sins has a place too. Also, an eschatological dimension is lacking in the book although NT implies a type of universalism (everybody will be saved) that denies hell and has much in common with the Unitarian Universalists (not mentioned in the book). Reincarnation is usually promoted, but this also isn't mentioned.

The authors' attempt to distinguish NT from occultism and magic fails to see the deeper connection. Like the authors, serious occultists shy away from the largely shallow New-Agers who are more into dabbling than discipline. Also, Evelyn Underhill, in her massive book "Mysticism," in the chapter entitled "Mysticism and Magic," provides information on occult magic which parallels and links to New Thought metaphysics. One of the key axioms of occult magic (or magick) is "the existence of an imponderable medium or universal agent which is described as beyond the plane of our normal sensual perceptions yet interpenetrating and binding up the material world." Sound familiar? Remember the interpenetrating "magnetic fluid" and "spiritual matter"? Well, occultists call it "the astral light," among other names (akasha, ether, quintessence, etc.). The second axiom of magic is "the limitless power of the disciplined human will." Ms. Underhill says: "this dogma has been 'taken over' without acknowledgment from occult philosophy to become the trump card of menticulture, 'Christian Science,' and 'New Thought.'" Richard Cavendish, in his book "A History of Magic," says: "Mesmer was a powerful influence on the development of Spiritualism, Christian Science and the New Thought movement. His significance for magic was that he appeared to have demonstrated the existence of a universal medium or force responsive to the human mind, which could employ it to affect the behavior of others. For magicians this was a welcome gift and Eliphas Levi, the leading French magus of the nineteenth century, turned Mesmer's magnetic fluid into one of the bastions of modern magical theory." There is certainly an overlap between mysticism and magic, but distinctions as well. I've noticed the terms are used loosely by magicians. Some divide magic into two general groups: high magic (theurgy) and low magic (thaumaturgy). The former is sometimes associated with mysticism and spiritual progress whereas the latter is more concerned with strict wonder-working apart from any reference to salvation or sanctification. The book doesn't get into any of this in any depth. One of the best traditional Christian critiques of pantheism and panentheism and defenses of Christianity is Norman Geisler's Christian Apologetics. One of the "best" expositions of New Thought metaphysics is "In Tune With the Infinite" by Ralph Waldo Trine. A recent book by a Neo-Pagan, Gus DiZerega, entitled "Pagans & Christians" explains how pantheism and panentheism relate to Neo-Pagans and Wiccans.

Rating:
Summary: Good Basic Foundation
Review: American philosopher William James, in his book "Varieties of Religious Experience," called New Thought (NT) "the religion of healthy-mindedness" and considered it the American people's "only decidedly original contribution to the systematic philosophy of life." The authors consider Phineas Parkhurst Quimby (1802 - 1866) to be the modern founder of the movement although some of the philosophical roots go all the way back to the idealism of ancient Greece. Contemporaneous American influences include the transcendentalists, especially Ralph Waldo Emerson, who drank from the wells of eastern thought. The movement's "healthy-mindedness" began with Quimby's interest in mesmerism as it related to physical healing, but expanded through time to include mental, financial, and interpersonal well-being and success. Although the authors state that Quimby eventually rejected the idea, held by Franz Mesmer among others, of a subtle magnetic fluid that supposedly links all people and things together, it seems clear that he merely replaced it with the idea of "spiritual matter, or fine interpenetrating substance, directly responsive to thought..." (pg. 20). Truth (or Divine Wisdom) is considered the real cure for all ills. Through Warren Felt Evans and Emma Curtis Hopkins, the movement spread. Mary Baker Eddy, a disciple of Quimby and founder of Christian Science (CS), is considered a diversion from the stream. Eddy taught that "there is no life, substance, or intelligence in matter." But according to NT, matter is a part of God, not an illusion or error as taught by CS.

There are various New Thought denominations: Divine Science, Unity, Religious Science, and Seicho-No-Ie, among others. The umbrella organization is the International New Thought Alliance. The book notes that the founders of the various denominations, except the Japan-based Seicho-No-Ie, were from traditional Christian backgrounds which didn't meet their needs, especially for healing. It is noteworthy that the same general interest during the nineteenth century in divine and/or faith healing that produced NT also led to the current Pentecostal and Charismatic movements within traditional Christianity. Distinctions, however, are noted. The authors also note differences between the theology of NT and that of traditional Christianity (as they perceive it) as well as differences between traditional ("substance") New Thought and the more recent Process New Thought, which they promote. They admit that traditional NT is more or less pantheistic and believe that the limitations of such a world view are overcome by the panentheism of Process New Thought.

Other discussions include the similarities and differences between NT and the New Age Movement (NAM), including the occult and magic. They observe that both the NAM and NT have a growing interest in panentheism (as expounded by Whitehead and Hartshorne) but feel that the NAM is overly interested in occult trappings such as crystals, pyramids, magic, and the like. They consider NT to be more mystically rather than magically (or psychically) inclined. Also discussed is NT's position on ethics and evil. The authors state: "...unlike Hinduism or Christian Science, it [NT] does not see evil as maya, illusion"... "Evil is good that is immature or misdirected. It has no power of its own; it has only the power that our minds give to it..." (pg. 50). This follows from NT's idea that "there is only one Presence and Power, and that power is good." Regarding sin, they say: "It is New Thought that understands that we are punished by our sins, not for them, and that by rising in consciousness we can contact the Divine Intelligence within, learn what we need to learn, and straighten out our thinking - and our lives" (pg. 51). Regarding ethics, the authors note the distinction between the shallow personality ethic and the more substantial character ethic and see the need to reemphasize the latter in New Thought.

Although I don't agree with the overall theology of New Thought, I consider this book essential to understanding the movement. It has also provided valuable historical and philosophical links in my own research in areas only superficially covered or overlooked by the authors. For example, the authors note that some self-professing Christians such as Norman Vincent Peale and Robert Schuller have incorporated NT principles into their teachings on positive thinking without adopting pantheism or panentheism. Both Peale and Schuller have been criticized by other Christians for their views. But neither is Pentecostal or Charismatic (P/C). Within the P/C movements is another movement that the authors do not mention in their book and may not be aware of: The Word of Faith Movement. This movement has some things in common (not necessarily all bad) with New Thought and is also criticized by other Christians, including some fellow P/C Christians. For those who are interested, see the Dictionary of Pentecostal and Charismatic Movements in the book's bibliography. In the areas of evil, ethics, and occultism, the authors provided superficial coverage. Without giving too much detail, traditional Christianity's concepts of sin and evil are more complex. Evil is seen more as "spoiled goodness" (C. S. Lewis) than immature or misdirected goodness, and includes the idea that at least some sin is intentional, not in ignorance, and deserving of punishment. Punishment is integral to vicarious atonement. The idea, however, that we are punished by our sins has a place too. Also, an eschatological dimension is lacking in the book although NT implies a type of universalism (everybody will be saved) that denies hell and has much in common with the Unitarian Universalists (not mentioned in the book). Reincarnation is usually promoted, but this also isn't mentioned.

The authors' attempt to distinguish NT from occultism and magic fails to see the deeper connection. Like the authors, serious occultists shy away from the largely shallow New-Agers who are more into dabbling than discipline. Also, Evelyn Underhill, in her massive book "Mysticism," in the chapter entitled "Mysticism and Magic," provides information on occult magic which parallels and links to New Thought metaphysics. One of the key axioms of occult magic (or magick) is "the existence of an imponderable medium or universal agent which is described as beyond the plane of our normal sensual perceptions yet interpenetrating and binding up the material world." Sound familiar? Remember the interpenetrating "magnetic fluid" and "spiritual matter"? Well, occultists call it "the astral light," among other names (akasha, ether, quintessence, etc.). The second axiom of magic is "the limitless power of the disciplined human will." Ms. Underhill says: "this dogma has been `taken over' without acknowledgment from occult philosophy to become the trump card of menticulture, `Christian Science,' and `New Thought.'" Richard Cavendish, in his book "A History of Magic," says: "Mesmer was a powerful influence on the development of Spiritualism, Christian Science and the New Thought movement. His significance for magic was that he appeared to have demonstrated the existence of a universal medium or force responsive to the human mind, which could employ it to affect the behavior of others. For magicians this was a welcome gift and Eliphas Levi, the leading French magus of the nineteenth century, turned Mesmer's magnetic fluid into one of the bastions of modern magical theory." There is certainly an overlap between mysticism and magic, but distinctions as well. I've noticed the terms are used loosely by magicians. Some divide magic into two general groups: high magic (theurgy) and low magic (thaumaturgy). The former is sometimes associated with mysticism and spiritual progress whereas the latter is more concerned with strict wonder-working apart from any reference to salvation or sanctification. The book doesn't get into any of this in any depth. One of the best traditional Christian critiques of pantheism and panentheism and defenses of Christianity is Norman Geisler's Christian Apologetics. One of the "best" expositions of New Thought metaphysics is "In Tune With the Infinite" by Ralph Waldo Trine. A recent book by a Neo-Pagan, Gus DiZerega, entitled "Pagans & Christians" explains how pantheism and panentheism relate to Neo-Pagans and Wiccans.

Rating:
Summary: Good Basic Foundation
Review: Bought this for a friend's Christmas gift and, of course, read it myself. It's perfect for someone who is just learning about New Thought. For old-timers, it's a good reference book.

Rating:
Summary: A Must-Read!
Review: This splendidly-humored book is delightful to read. The first five chapters freshly define and describe New Thought, recount its history and its institutional expressions (Unity, Religious Science, Divine Science, etc.), and distinguish New Thought from New Age thinking. The book's remaining chapters make a groundbreaking original contribution to the further evolution of New Thought.