Excerpts from

  Direct Healing:
The Science of Prayer

by Paul Ellsworth

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Book Description
1914. Magical Word; A Science of Prayer; Direct Healing; Healing Others; Law of Rhythm in Growth; How to Realize Abundance; Financial Healing; How to Know God's Good Will in You; Righteousness; Demonstrate; Life of Mastery.



AMONG an infinite multiplicity of teachers, preachers, healers, doctors, and reformers, how shall the seeker, weary of failure, of plausible theories which refuse to work, of entanglements and contradictions which the wisdom of the intellect cannot solve — how shall the seeker after truth find that truth which indeed brings freedom, and serene joy, and the highest success? Not by looking without, dear friend, and of that be assured. For, "There is a spirit in man; and the inspiration of the Almighty giveth him understanding." And it is only as the things I write are susceptible of demonstration by each individual who will give them an honest trial that I claim for them any authority.

Within yourself lies all that you desire and need. You were created whole and complete; and it is only because you have been satisfied to live a fractional life that you have ever experienced lack of any good thing. Your belief in the necessity or the desirability of deprivation and suffering, which you may have accepted from your neighbors or from your ancestors — this, unless you have worked faithfully at erasing it, is still with you. Perhaps you don't recognize it now, but the time will come as you go deeper and deeper into that storehouse of resources of every kind which lies within you, when you will suddenly stop and say:

"But all this means that I can be what I choose! That I make my own life, and need not be limited in any way! It does away with the discipline of suffering and the virtue of patience! It does away with God's overshadowing providence in my life — if I can choose whatsoever things I desire and really obtain them, what becomes of 'Thy will be done?'"

Some of the objections to that new way of living which is vaguely comprehended under "New Thought" are so plausible and subtle that I am not going to say much about them just now. "New Thought" is not altogether a matter of thinking, you will find. It is a way of living, and as you advance in it, many of the theoretical objections will attend to themselves. Saladin found it impossible to believe that the surface of a river could ever furnish substantial footing to a horseman; but if he had himself crossed a river over the ice, it would not have been necessary to explain to him that a higher law often does away with a lower without violating it. And so I am going to ask you to take this book as a sort of working basis, and its statements as formulae which are to be tested by living them rather than by arguing about them. If you do this, you will find that many things which perhaps I have not succeeded in conveying to you just as I intended to will adjust themselves; you will work out your individual formula; and you will know, past the possibility of argument, that nothing is "too good to be true."

There is a spirit in man, latent usually, but which may be quickened and made positive and dominant in the life. When this quickening takes place, the individual ceases to be an insulated unit, at variance with every other unit, and becomes one with that Universal Spirit which permeates and controls all things. Such a man becomes truly a wonder-worker, for he is filled with wisdom and power, and with that broad and tolerant sympathy which brings him into harmony with the soul of things.

This regenerated life is not one of abnegation or poverty. The twice-born consciousness does not cling to things, because it does not need to. It is creative, with the power of molding and transforming matter. Physical things are merely the clay with which it works, and are seen in their true light. To such a one, physical substance comes as it is needed, in abundant measure; and there is no need for hoarding. He does not work for material wage, but because he and the Father are so truly one that it is easy and normal and the most joyous thing in the world for him to create, to do the things which spiritually he sees the Father doing. Poverty and sickness and squalor, all lack of beauty and perfection, come from looking away from the life which is hid with God to that barren existence which clings, barnacle-like, to the shells and husks of reality. The man who lives to eat and to acquire property which he may put a fence around and call his own, is not really living. Life is masterful, creative, free from all encumbrance and limitation. Do you fear to strike off into the unknown, without the staff of a bank account to catch you when you slip? Yet the life which you are came to you without effort on your part, and will come until your tensions and fears and materiality have finally choked it. Life comes, and with it the wisdom and power to use it according to the Father's perfect plan. Only relax your little personal will, which now is set so fearfully on the "problems" of the day or of the future. Take time to be still, to listen. Ears have you, but they have been so long unused that it will take time for you to learn to hear the voice of the Spirit, of your own glorified self. Yet be firm, and declare that you will not endure longer the treadmill, but will live for some better reason than simply to gain the means of living. You are a creator, a master, not a beggar. Let those who will wrestle with the "problems of existence." Do you cast aside the old garment of sackcloth, and stand forth in your real character as the child of God. There will always be "problems" for those who seek them; and there will always be life, and an abundance of all good, for those who seek the higher things.

Don't worry that in living this regenerated life you are neglecting your duty to your neighbor. If he insisted on living in a box in his own back yard, would you likewise move into a box in your yard? You might feel sorry for his cramped mind, which led him into such a cramped way of living; but I think you would continue to dwell in your house. And in the end you would help him more by furnishing him a standard of wise living with which to contrast his own squalor than you would by following his example. Society is living in a hovel, when it might dwell in a palace. If you are looking for a duty to perform, choose this consistent one: learn to live so grandly, so perfectly, that all with whom you come in contact shall acquire an incurable dissatisfaction with anything less than the best. Demonstrate, and you will not need to argue.

Scientists and mystics alike, all through the ages, have been whispering of the wonderful things which lay just over the threshold of today. There have been many "ages of gold," but the Age of Crystal, of the white light of Spirit, is still to come. That is the mystical interpretation of " Thy Kingdom come!" The kingdom of God, which has so long been germinating in the hearts of men! And even now the dawn of this new day is breaking in the east, and we who are light sleepers may arise and behold its coming.

"Thy Kingdom come!" The kingdom of peace, of plenty, of good will from all living creatures to all living creatures! Have you ever stopped to realize just what this kingdom and its coming would mean? The old idea was of golden harps, and of millenniums of psalm singing and idleness. Some of us would not care for that kind of a kingdom. And I am afraid that this idea, so jealously defended by many well meaning but theoretical people, has done much to turn away from the real Kingdom some of the men and women who would have made its best citizens; active, creative people, who would sooner build office buildings or paint pictures or perhaps even darn stockings than sit playing hymns on a harp. But the Kingdom which is coming will be one from which no doer need turn back.

Now is the time. Unrest and unsettlement of all established things are abroad, throughout the world. Men are seeking for something "practical"; something that will enable them to master the great game of life. Look back into the centuries that lie behind us, and you will realize that the achievements of society have been made possible by the suffering of the many. The pyramids were builded on the broken bodies of countless thousands of human draught animals. The temples and cathedrals, the public buildings and works of art of the middle ages, were created by depriving the "masses" of all but the barest necessities of life.

These conditions have passed, never to return. The founding of a few meager public schools led to the Mexican revolution. Ignorance is a necessary ingredient of barbaric splendor, and ignorance is passing. The advance of mankind, from this time on, will have to be made by the voluntary action and interaction of all of those isolated individuals who, in times past, could be fused into a "peasantry."

"Thy Kingdom come!" The kingdom of peace and good will, but also of masterful accomplishment and perfected activity! Multiply the producing, creating power of the leaders of the past by the number of the individual citizens of this New State; add to this the almost inconceivable saving which will be effected by the elimination of the destructive activities of war, pestilence, unnecessary competition; the possibilities, with all mankind working together under perfect conditions of training and intellectual education, are startling, are they not? But we haven't touched the surface, in such a survey. For the Kingdom of God, for which we have so long been praying, is one differing from this old order in kind rather than in degree; and to all this saving which right arrangement and wise management on the physical and intellectual plane will bring about, it will add that infinitely greater increment produced by the regeneration of the individual.

"Thy Kingdom come!" Not a kingdom of idleness or lotus-eating, but one of perfected accomplishment in every line; of new and glorified architecture; of science, transcending the dreams of alchemists; of a new art and a new literature. And all this will come about — how? By the regeneration, the new birth, the awakening to true self-consciousness, of many individuals. I do not mean to say that all of the so-called "reforms" with which society is so busily engaged are useless; in so far as they are unselfishly executed, they will at least benefit their exponents. But it is impossible to regulate selfishness. Regulation and suppression are alike ineffectual in the long run. Regeneration of the individual, by which the dross of selfishness and sensuality is changed, under the transforming magic of Spirit, into love and comprehension — this alone effects true re-form.

But until this day which is dawning is fully come, is it possible for the seeker after truth to live in the world but not be of it, in so far as it is following after strange gods? Indeed it is. You can live your own life, wherever you may be, and no power of the carnal world can touch you. The invisible but all-potent mantle of the Spirit will surround you, and you will not need to raise a hand to protect your "rights." It is your duty, indeed, to live in the world and to conquer the obstacles to spiritual living, both within and without. This does not mean that you are to do away with all desire, but that you are to learn the true meaning of unselfishness. Many things which the world calls "good" really are so, but they must not be made first, must not be sought at the cost of suffering to others or of a loss of self-respect to ourselves.

In concluding this chapter, which perhaps has seemed to dwell upon theory rather than practice, I want to leave with you four very practical things. Two of these have to do with tendencies against which you will need to be on your guard; one is a formula for attaining self-realization; the fourth is a word, the Magic Word, which unlocks the treasure house of the Infinite.

The first tendency is that toward strained and anxious effort. Spiritual growth is growth. And this means that it is not instantaneous, and that it cannot be forced. Don't try to "push on the lines," and don't dig yourself up to see whether roots are forming. Remember that your Father created you for growth, that all the requirements are provided for, and that your part is simply to live from day to day as it is given you to live. The time has come for you to open out into the full self-consciousness of the regeneration, or you would not desire it; but this will come about by an orderly and entirely natural process. You don't need to go to India, or to study under a "master." All that you need lies within, and God will teach you to unlock these resources as fast as you can use them. Be serene.

The second tendency is an entirely different one. It may even seem to contradict the first, but in reality it does not. Perhaps I can state it best in the form of a warning.

Don't be satisfied with mere intellectual perception. It isn't enough to see that a thing is possible. Many of us know that sickness is unnecessary; but if we keep on "taking cold" or having "hay fever," our perception is not doing as much for us as it should. Intellectual perception, the perception that a thing is "reasonable," precedes demonstration that it is practicable. But don't let it stop here. I shall have more to say about this later, but let me call your attention now to the necessity for making your theories work. I have had a chance to observe many reformers and teachers who remained satisfied, year after year, to preach doctrines which they were absolutely unable to "make work." Check up! Don't bother to carry dead-wood along with you, in the shape of half-realized possibilities!

The formula for attaining self-realization is one of the most valuable things in the world. In my life, in fact, it has proved without exception the most valuable. It is an universal formula, applicable to anything from a prosperity demonstration to the rebuilding of a pair of faulty eyes.

It is based on the fundamental conditions and nature of self-realization. What self is it you are trying to "realize," to make real? Not the external, fugitive, and ineffectual personality which is usually called "I." He has his place, and he is all right in it; but you who know him so well know that limitations are his principal characteristic. The list of things he can't do vastly transcends the things he can do. You know enough of him to know that he can't help you.

Below and above and around this superficial or surface self lies the great "I," which is one with the Father. This at-one-ment is not theoretical; and as long as you allow it to remain so, it will be no value to you. But the moment you make up your mind to demonstrate, you have it in your power to do so.

How? As Christ did. By contemplating, by recognizing and accepting and claiming, interiorly and serenely, this reality. And the formula, which is a very old one, is this: "I am in the Father, and the Father in me!"

As you repeat this statement, silently and with that serene inner attention which makes it vibrate in the farthest recesses of your consciousness and subsconciousness, you are not claiming any specific good, but all good. You are accepting your full heritage as the child of God. And you will not have to direct your Father's attention to any of the details.

"I and my Father are one!" The same idea in slightly different words.

"It is not I, but the Father in me that doeth the work!"

Again, the same dynamic idea. With the right understanding and comprehension of this idea, you could stand before the raging artillery of the world and be unharmed. You could smile, with gentle compassion, at the malice and murderous desires of a multitude of cannibals. With it you can dissolve every limitation of disease and lack, and can create all that the hearts of men desire. The potency of Infinite Wisdom and Power are latent in this formula, and you can release them by serene contemplation and acceptance of your own nature, as here stated.

And now for the Magic Word. It is comprehended in the formula we have just been considering, and is, in fact, a condensed statement of it. But, lest you miss it, I will state it directly. The magical word is — love! Love that is without guile, or fear, or any consideration of self. Love that giveth freely of all its treasures; that smiles with gentle pity at the so-called "prudence" and "common sense" of the world. Common sense never saved any man who really needed saving, whether his need was physical or financial or moral. And Love — that impersonal and all-perfecting Love of the Spirit— has at its command sense that is not common but exalted; the white light of spiritual comprehension.

Love — you will not get very far along the path without that. And the more fully you open yourself to its perfect inflowing and regeneration, the more swiftly will you advance. Such love as this is the most practical thing in the world. It is the compass of the Spirit, which will enable you to reach your port without danger of running upon the reefs. There are always two ways of doing a thing: the way of the lower self, and the way of love. But love alone is practical. And so I am going to ask you to begin to study and to practice love; to study and practise it just as you would music or French or painting. For love is an art, and no matter how proficient you may be in it naturally, you can continue to grow more proficient. Sometimes the development of this practical faculty, which indeed is the key to all other development and acquirement, has to be undertaken in a very prosaic and mechanical way. Sometimes the love-faculty has become buried under so much dross and rubbish that it must almost literally be "dug out." It may be necessary for you to take counsel with yourself seriously to discover just where you are not making the most of your opportunities to express love. But remember that suppressed love lies at the bottom of many an apparently incurable disease and that, conversely, that broad and fearless love which goes forth without stint to every living creature is one of the surest safeguards against sickness, and accident, and every misfortune.

"Perfect love casteth out fear." And fear is at the root of ninety-nine percent of disease. So, you see, love is really one of the most practical things in the world.



PRAYER is a natural force, and is subject to definite laws and conditions, just as are all other natural forces. If you shove a book off your desk, gravity does not take time to think the matter over and decide whether there are unusual circumstances in the case which may make it advisable for it to work at right angles or in an opposite direction to its usual course, or perhaps not to work at all. Certain conditions have been fulfilled, and gravity automatically does its part. So it is with prayer. If the conditions of prevailing prayer are fulfilled, it will do its part unfailingly, seven times out of seven. The "vilest sinner" has at times chanced to satisfy these conditions under which prayer works, and at these times he has worked "miracles" — has brought into action direct spiritual energy — just as certainly as any "saint" could have done. On the other hand, very good people often fail most miserably to find the secret of prevailing prayer, in which case they usually decide that a personal God has looked into the matter and decided to turn down their requests.

I would not willingly make prayer any less sacred or any less of a refuge to any living creature. If you prefer to look upon your prayers as personal appeals from a child to its Father, you are perfectly right, and you also have a right to decide that the matter is too sacred to be farther discussed. On the other hand, you may agree with me that prevailing prayer is too mighty and too holy a thing to be used merely as a balm to wounded feelings, or as a last resort in cases where everything else has failed.

Most of the facts of physical science have been discovered by men who have assumed that certain ideas were true, and have reduced these ideas to formulas or direct statements which they and like-minded explorers tested in a multitude of ways. I have tried to do something of this kind with prayer-force. Long ago, it seemed to me merely a something which probably existed, but which was too vague and uncertain in its results to be of use in everyday life. Then trouble came — it always comes, when we need it — and this prayer-force was the only thing which did not put up a "no-thoroughfare" sign. I prayed, as the Nazarene prayed, with an agony of supplication; and gradually light formed itself in the darkness, and something delivered me from the seemingly all-potent evil that had closed down.

I am going to state some of my conclusions in regard to prevailing prayer, not because I think that I have solved the problem and have learned all that there is to be known about it, nor because I think that all I have to say is settled beyond possible correction or change; but because, following this science of prayer which has been revealed to me, I have come into possession of a feeling of mastery and serenity which I never had before, and because one other than myself has done all that I have done. Together we have been through the dark valley, and our prayer has routed death itself.

I believe that prayer has two poles, just as have many other forces. Receptive prayer, the negative element, is that exercise of the spiritual faculties which draws from the Infinite source currents of Wisdom, or Power, or Love. Formative prayer, the positive element, is the expression, or putting into use, of these currents. Any philosophy which limits prayer to certain formulas of affirmations seems to me to fall short for this reason — it is striving to use a force which it does not always possess, and which it takes no means of obtaining; it seeks to be always positive. We must have received spiritual energy from some source before we can utilize it to control the physical world about us, and in the tension of everyday life this receptive process means a definite and regular letting-go of all self-will and desire, for sufficient intervals each day, that the channels between us and the Father may be flushed out and quickened.

In considering quickening or receptive prayer, it may be well to look upon the process as divided into three steps: First, a direct and serene appeal to the Father within, definitely formulated in the consciousness. In your inner chamber or your darkened study, or your crowded office, make your body as easy as you can. Relieve it for the time of all necessity of holding or supporting itself; you may lie down or sit in a chair, but be sure you can relax without having an uneasy feeling of being about to fall. Then turn your thoughts inward to that chapel of the consciousness where God is, although you may not see Him or hear Him. Everything is quieted within and without, and if you are sincere, if you are making no conditions, and if you sincerely and silently pray directly to your Father, He hears you as plainly as you can ever hear any spoken voice. You may say, "Dear Father, I ask that Thou wilt quicken me with Thy Spirit of Communion, so that I shall show forth Love and Wisdom and Power. Teach me to radiate life and kindliness, to be broad and tolerant and serene and fearless. And grant that at this time Thy quickening Spirit may permeate me in body and consciousness, and that I may be regenerated." Pray, simply and directly, for that which you especially need in the way of spiritual energy — for Love or Wisdom or Power.

This first step is easy of accomplishment, but that which follows is probably one of the most difficult things which you will ever have to learn to do. You have heard of the wonderful things accomplished by "going into the silence." Well, the silence is the second room which you must enter in receptive prayer. You have made your body comfortable and have turned your attention inward; you have called to the Father within to quicken you with that tide of spiritual energy which you need. Now, you must remain silent and passive, and you must neither suggest nor affirm to the energy which fills you, nor must you let your attention wander outward to the things of the material world. You are just to rest, to be conscious and awake, but passive and receptive. Don't even "try to feel" the energy which is working within you, for your imagination has nothing to do with the process; this is not auto-suggestion, nor is it always a process which makes an impression upon your feelings. You may feel nothing, or you may be so shaken that you will be terrified. You are in the hands of the Great One who formed you out of His own spiritual substance, and who best knows how to perfect you in body, consciousness, and estate.

There is no certain time which you must remain in the silence. At first it will perhaps be an unsatisfactory experience; but if you are faithful, you will come to recognize these periods when you are conscious but without formulated thought, and when every cell and fiber of your physical body is being cleansed and re-created, as times of wonderful blessing. At the right time, each withdrawal into the silence will terminate itself. Body and mind will awake with an unmistakable demand to be allowed to go to work. You may then shake yourself, physically and mentally, and pass from the chapel of prayer by way of the third room, that of realization. Do not hurry away to your regular employment, but pause a few minutes and silently examine the thoughts that come to you. Perhaps the wisdom which you particularly need will be revealed to you at this time. If not, you may pass on, knowing that you are going forth regenerated.

If you find that your attention keeps wandering to things of the outer world, when you are in the place of silence, it will be a help to you to use a "key thought" to bring it back and hold it receptive to the Spirit of Communion. You may take, for instance, the words "He that dwelleth in the secret place of the most high." Hold them for a moment, realizing that you are now in the secret place of the most high. Or you can use those verses from Christ's prayer, "Thy kingdom come, thy will be done." Realize what they mean: not that you are to give up everything worthwhile in your life, but that you are serenely and gladly calling in the Spirit which quickens and perfects to fill all of your life, instead of merely a little corner of it. But do not fill this time of silence with affirmations or worded prayers; these are wonderfully potent in their places, but this is a time of passivity on your part; simply bring your attention back, if it proves unruly, and keep your receiving apparatus in tune with the spiritual vibrations by a brief consideration of the nature of the process that is taking place, then rest and receive.

And one other thing: the receptive attitude is one of surrender, absolute and complete, of your will and desire, to the Spirit of Communion; for the time, you are absolutely open to whatever light comes, no matter how greatly it may revolutionize your life. You needn't be startled or frightened by this idea, for you will never be required to relinquish any real desire of your whole being. If you want to be a painter or a poet or a carpenter or a farmer, your salvation, the perfection and regeneration of your being, will be worked out by making you perfect in the thing you desire, not by forcing you to give up this desire and become a preacher or a missionary. But you must let the greater wisdom of the regenerating spirit direct you at times, until your own vision shall have been perfected. You may be traveling in a circle right now, in your efforts to do the things you long to do. When you enter the silence, don't shut out the light by any mental reservations and don't be afraid; you are not dealing with a trickster, who will try to get the best of you, but with the Father who created you, who is part of you, and who is also the Father and Creator of all your real desires.

Formative prayer, the positive pole, is the science of making or drawing things by the direct use of spiritual energy. Back of every physical shadow is the psychical germ or cause, which forms and reforms substance, and through which substance may be controlled. Every human being has some power to influence this cause germ, but receptive prayer opens the consciousness to that full tide of Wisdom and Love and Power which is master absolute in the cause world. All the automatic or subconscious forces of nature, including the physical life or vitality of your body, follow a pattern which is stamped upon them from the cause world. This pattern is usually formed at random, and is marred by thoughts and beliefs of sickness, poverty, misfortune, and of the existence of evil as a positive force.

Disease does not exist.
The man who "dies of tuberculosis" has failed, probably through ignorance, to stamp the right pattern into the invisible but potent world of automatic forces; the so-called "disease germs," which are without consciousness, are more closely knit by this very lack to the cause world, and when their progress is not stopped by the interposition of a higher form of life, they do their work perfectly. No "disease germ" ever disputed ground with spiritual energy, but tissues which are quickened with but a modicum of real life force, and which are continually warped into wrong forms and combinations by wrong ideals and patterns cast into the controlling plane of automatic life energy, are simply so much raw material with which they may work.

Poverty does not exist. The lack of any physical thing which you may have experienced is due to your having failed to use or having used in the wrong direction the force of formative prayer.

Receptive prayer demanded that you put your physical body in an easy position, so that you could forget it. This is the first step in formative prayer. Lie or sit so that you can relax without falling or slipping. Close your eyes, and let your consciousness travel over your physical body, for tension is a matter of habit and your muscles may persist in tying themselves into knots even after you have removed the necessity. Begin with your feet, and let your attention travel slowly upward, loosening contraction wherever it exists. Note especially the bands of muscles across the abdomen, for fear and worry and strain are often expressed in these abdominal muscles and in the nervous centers under them. Drop the knots and tensions out of them, then travel upward and finish this journey of inspection by loosening any frown or wrinkles from your face.

Now, with your muscles easy and your body relaxed, consider that which, for the time, is of greatest importance in your life. Perhaps it is your business. You want more money, more physical resources. Consider, then, that you are not about to beg the unseen to give you something which you desire, but that you are using a spiritual faculty which was created within you for the very purpose of bringing into your life that which you need. You may direct this spiritual controlling and creative faculty in any one of many ways; for instance, you may form a definite and vivid picture of money, drafts, paper money, gold and silver, being heaped upon your desk or table, coming toward you in invisible currents which are made visible when they reach you, their object. If you take this means, remember that you are neither trying to steal from anybody, nor to short change the universe, but that you are utilizing a faculty which is normal to fully developed man and whose office it is to attract and create things.
Remember that when a man rises from the ranks of muscle workers to those of skilled mechanics, he works less and receives more; when he becomes an executive, his work is still lighter and his pay is increased; and when he becomes a director, a creator through mental training and a broad understanding of conditions, he has the shortest hours and the biggest money reward. In this same line, when you rise above the ranks of those who labor solely through intellect and body and decide to use the spiritual controlling and directing faculties of your being, you are still farther emancipated from the conditions which have bound you. This is not robbery or witchcraft, and you will never secure results which will satisfy you until you have cleansed your consciousness of these old ideas. Remember that the All-Father did not put us here to be servants or laborers; He could have done directly and instantly all the physical work His children have accomplished in centuries; but He did surround us with physical conditions which should quicken within us the desire to rule, and so bring us to the realization of our own true being.

It is essential in securing results through formative prayer that you form a definite picture of that which you want and that you hold it serenely; and you will not be able to do this unless you realize that you are not calling upon luck or magic to aid you, but that you are using faculties which were created for the very purpose you are turning them to. If you are not able to visualize the thing you want as it will appear, if you can't form a picture, you may stamp your ideal or pattern into the world of causes in another way: choose words which express to you all that you desire. These may be in the form of a statement or sentence; instead of picturing money, you may state, "I am wealth; the spirit of Infinite Wisdom and Power and Love flows into me and through me, and at all times I bring forth those physical things which I need to fulfil my highest desires." Or you may form a list of unconnected words, which, as you slowly and silently consider them, will fill your consciousness with thoughts of that which you desire. Again, as in the case of receptive prayer, you are to bring yourself into harmony of vibration with the unseen, but this time it is that you may send forth vibrations of wealth or health or love or peace; you are not receptive now, but formative, synthetic, creative. Your silent thought is to be concentrated and focused upon the inner plane of patterns and ideals until it stamps that which you desire to be brought forth upon the receptive psychical substance, the world of causes and patterns.

Let me repeat that I do not think I have anything final to say on the subject of prayer. In investigating physical science, it has been found of advantage to state certain theories or formulae as if they were fully established, so that many experimenters could put them to many tests. Following this method, I have tried to state as if fully proven some theories in regard to the use of Prayer-force which have come to me. Whether or not I or others shall modify them greatly in the future, I know that the methods I have described are capable of producing wonderful results. By them physical substance becomes nascent and responsive to the direction of creative thought, and man begins to awaken to his real nature; begins, for before that which is perfect can come he must build for himself a perfect physical mechanism, a regenerated body through which the Spirit of Communion may work. And this, too, is possible.

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