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Rh for yielding our minds to control, or for controlling the minds of others. Since a person may perceive the feelings of another by simply sitting near-by and rendering himself receptive, it is not necessary to put the mind into any special state, hitherto deemed a mystery. The great question is, What is that part of us which has power to penetrate beneath all errors and illusions, and learn what is true? What is truth in contrast with beliefs?

Quimby's mind was of the type that leads to science as opposed to mere belief. He had come in contact with facts at last, and learned how the human mind works under the influence of suggestion. He sought one consistent explanation which could be followed through to the end and proved by practical experience. He took no interest in results following upon mere theories, such as those proposed by mesmerists and spiritists. There must be a deeper science than so-called medical science. Moreover, he was beginning to see that religious creeds were not much better. “What we believe, that we create.” What then shall we create that is worth while?

We might expect him to raise the world-old problem concerning the reality of matter, especially as he had heard something about Berkeley's views. But he never mentions Berkeley again, after these notes of the period from 1843 to 1847. We might expect continued interest in such men as Swedenborg, but there is no reference to Swedenborg save this one, when it is a question of self-induced inner states. Quimby's brief studies when in quest of light on mesmerism apparently convinced him that there was little of value for him in books, and that he must explore for himself. Moreover, spiritualism came upon the scene to take the place of mesmerism in public interest, he was concerned to follow this to the end, too; and he must make his way alone by following experience. To the end of his life, so far as his notes and manuscripts can tell us, he remained sceptical concerning spiritistic phenomena, and confined himself to a study of the experiences taking place within the human personality in this world. This did not prevent him from acquiring a new view of death and of the relationship of the human spirit to God. But after 1847 we find his eyes definitely turned in the direction which led to the development of his “Science of Health.”