THE NEW SCHAFF-HERZOG
control, mental therapeutics, or faith healing. Hypnotism and occultism figure largely in some of the literature; to others the notion of law gives the point of departure, while some attempt to give a natural science grounding to their theory of the universe and life. The philosophic bent of New Thought exponents varies all the way from naturalism to mysticism; and the religious temper, all the way from fervent Christianity to avowed pantheism or implicit atheism. The classification clearly does not fix a man's philosophy. And it is doubtful whether New Thought, as such, can be said to carry any religious implications. It is a philosophy of life rather than a religion, but a philosophy which reflects, in some of its many phases, almost all the newer movements in philosophy, science, psychology, theology, psychical research, and the like. Since all the above thought emphases exist in their own right outside the New Thought camp, it is obvious that they do not serve to identify the
New Thought movement. None of The them, per se, are New Thought doc- Unifying trines, but are only modern concep- Principle. tions adopted by the latter movement,
and employed with various applications. Even optimism is no monopoly of New Thought but a sort of dominant mood. What is the essential unifying principle of New Thought ? This inner principle consists chiefly in the insistence upon the power of mind to modify bodily conditions, as also to bring betterment in all conditions of life. New Thought is the affirmation that life can be controlled from the standpoint of mind. It is a form of idealism, with a practical intent, usually with an ethical emphasis, and varying greatly in the place and scope of its application. Life, including physical conditions, may be controlled by the mastery which the mind can achieve. Mind is the world's master. In construing this principle of the supremacy of mind over life, New Thought employs one or more of the doctrines of modern thinking as its point of departure and its rational justification. These several doctrines are not in themselves marks of New Thought; they are simply apologetic efforts to establish the reasonableness of the movement. Thus, e.g., the " immanence of God " opens an avenue for touching the life of God. The discovery of the " laws " of the universe founds a variety of philosophies of coming into " tune with the universe." Psychological knowledge opens up the laws of suggestion and of Psychotherapy (q.v.). Idealism in philosophy translates the utterances of modern science into the service of the mind. Ethical and social sciences furnish the notions of unity and relatedness in personal life, which are employed in manifold ways by New Thought. The modern insistence upon ethical " values " is usually, though not always, employed in the movement. Thus around the standard of New Thought are grouped a great variety of theorists whose points of contact seem to be the principles indicated above — optimism and the mind's control.
It follows perhaps inevitably from the above emphasis upon psychic control, that the theorists of the movement are usually characterized by extreme subjectivism which often closely resembles
the Transcendentalism (q.v.) of a generation ago. " New Thought makes little use of the inductive method of modern science, but Subjectiv- deduces its principles from certain ism and axioms of idealistic philosophy." It Apriorism. should also be pointed out that a critical study of the movement shows great ambiguity and confusion as to the meaning of mental control. Sometimes it is the thoughtfactor in mind that is appealed to, again it is the will that is central. The psychology of the " mind " involved is seldom given definite and specific expression.
It is apparent that New Thought has a close affinity with Christian Science (see Science, Christian), from which it received its initial impulse, and from which it has recruited a ma- Relations to jority of its disciples. But it rejects Christian " Eddyism " as an essential, together Science; with the more dogmatic or sectarian Extension, features of the program of Christian Science. It retains much of the spirit and principles of the older movement, while it claims emancipation from the letter and the law of that cult. It insists upon inner and inherent resources rather than external. Unlike Christian Science, however, it recognizes the reality of the material; while affirming that the mind is the place of control. Like Christian Science, New Thought originated in the United States, and in like manner it has spread to England and the continent. The extent and influence of the movement can not be justly estimated because of the indefinite nature of its propaganda. Moreover, all of the doctrines characteristic of New Thought are severally held by a great multitude who disclaim any sympathy with that movement. As a description of a spirit and method, New Thought characterizes many minds. As a technical propaganda or an organized movement, it defines a comparatively small group.
Herbert Alden Youtz.
Bibliography: The following are a few of the works which advocate New-Thought principles: E. H. Anderson, Psychical Development and Philosophy of the New Thought, Toledo, O., 1901; C. B. Patterson, Dominion and Power, Oscawana-on-Hudson, N. Y., 1901; W. W. Atkinson, Law of the New Thought, Chicago, 1902; C. A. Ballough, Power that Heals and how to Use it, De Land, Fla., 1902; E. W. Hopkins, Science of the New Thought, Bristol, Conn., 1904; J. W. Winkley, First Lessons in New Thought, Boston, 1904; Mrs. E. J. Towne, Life Power and how to Use it, Holyoke, Mass., 1906; J. Allen, Path to Prosperity, Way to Peace, 2 vols., New York, 1907; F. C. Haddock, Power of Will, Auburndale, Mass., 1907; S. Leavitt, Essentials of the Unity of Life, New York, 1907; B. Mac- Lelland, Prosperity through Thought Force, Holyoke, Mass., 1907; J. Fair, The New Life, 4 vols., 1908: H. Fletcher, Optimism, a Real Remedy, Chicago, 1908; F. C. Haddock, Personal Atmosphere: Studies in Poise and Power, Auburndale, Mass., 1908; C. B. Newcomb, Principles of Psychic Philosophy, Boston, 1908; Mrs. E. W. Wilcox, New Thought Common Sense, Chicago, 1908; H. Wood, New Old Healing, Boston, 1908.
NEW YEAR'S CELEBRATION: The Christian Church adopted the Julian year of the Romans. This year begins with Jan. 1, which at the beginning of the Christian era was observed in Rome as a public holiday. The festival was noisy, attended with games and sports, which degenerated into Coarse and indecent behavior. From this the