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Rh an identity without intelligence, therefore man's identity is not in what we see, but in the Wisdom which cannot be seen, and only shows itself through some medium of expression. . . . Look beyond the body for the created being which is prior to intelligence.

We speak of an intelligent, scientific or patriotic man as if all intelligence, science or patriotism died with him. What are all these when he dies? Do they emanate from his material organism, and die with it? In short, are wisdom and progress the developments of matter?

Man lives and acts in an element different from matter, the universal nature of man can be traced to a different principle than that which would have him a transitory being. What element is that which is not matter yet in which man lives and acts? It is impossible to describe it in one word or in a few words, but it may be illustrated by facts that are known by all.

A child knows its mother, not by looks or voice, but by something not included within these two senses: it is that something that makes her different in her relation to the child from any other woman. Suppose it be called love, or a desire for the child's happiness identified with her own. According as she directs the child in the pure intelligence of that love or yields her feelings to knowledge derived from a source which does not contain that love, so shall the fruits be. This love contains an intelligence which if followed in spirit and truth might destroy every obstacle in the way of the child's happiness, and develop it into a self-governing responsible being. Then why is it not so? Because from our religious and social education no woman can carry out the high principle of her affection. She is taught by established morality to put restrictions on the child that would make her miserable in the child's place.

All feelings and thoughts have an origin and can be referred to their causes as certainly as actions can be proved the result of a certain state of mind. The spiritual man has a knowledge of these causes and knows what every sensation is good for, where it springs from, what its effect would be if not corrected before it condenses into a belief.

It seems strange to the well why I do not cure every one who comes to me as easily as I do some. The reasons are plain to me and I can explain them to the sick, but to the