1953 First New York Practitioner Class
Joel S. Goldsmith
45B – A Great Deal on Treatment (2/6)
Now his system (that was William W. Walter), his system was that a practitioner should not take more cases than they could heal, preferably not more than three or four in any week. And he said, of course, a practitioner can’t afford to live off of a practice on the ordinary Christian Science rate; therefore you must only take those cases where the patient can pay you enough to give your full time to it and then you must give that patient five treatments a day if necessary, eight, ten, fifteen treatments. So if you only have three or four or five patients you could really spend your eight or ten hours giving each one three, four, five, six treatments, and again it would be until the patient’s mind yielded.
Now in his writings, Mr. Walter makes clear that this is purely a mental science, but that there is a higher one, a spiritual science, but that he felt that the world was not yet ready for it. Certainly the Christian Science field he felt wasn’t ready for it. And up until very late in his experience he refused to talk much about that spiritual science or spiritual healing. I believe in his first or second, probably both books in the last chapters there is something on the subject of spiritual healing and then he promised a group that next year or the year after he would take some of the more experienced practitioners and reveal to them the truth about this spiritual science, this spiritual healing and then he passed on before that happened, and he never did, or did he ever write a book on spiritual healing. But he made it clear that his success was based not on Science and Health and Key to the Scriptures, but on the first edition of Science and Health. And that its basis was this mental treatment, this continued repetition of the truth that, “I am God”. You are God and so forth and so on.
And as I say it could work beautifully for some years and his movement called, The Walter Movement of Christian Science, spread rapidly in the United States and in Europe and was a very large movement at one time. There was a period when he was teaching classes of five thousand students at one time. Then it gradually petered out for the same reason that the New Thought Movement has petered out. That these mental treatments after a while do not work. It becomes an impossibility to keep, as a practitioner, to keep mentalizing, to keep up this heavy routine of directing thought at a patient and finally controlling their mind to the point where they would say, “Oh, I am well and I know it.”
Evidently Mrs. Eddy rose above that because she says that “I myself do not use mental argument for healing.” And of course if you are not using mental arguments for healing you are in the realm of pure spiritual healing where you are just being quiet and letting the Spirit flow through and do Its work; however, without a knowledge of the letter of truth that soon would deteriorate into a faith healing. The idea would come even into that practitioner’s mind, “Well the Spirit is certainly healing disease through me.” And in time they would lose that power because that would be healing through a belief not through truth. The belief that there is a greater power doing something to the lesser power called disease.
It is for this reason that even when you get into the realm of spiritual healing you cannot become what is called an absolute student or a student of the absolute. There are plenty of students of the absolute, very few of them willing to conduct a healing practice, very few willing to go out and really do practitioner work. It is so much easier to sit back and say, “God is love or God is all and nobody needs healing” and ignore the world.
But to do spiritual healing it is necessary that the practitioner never lose sight of the fact that God is not a power that is to be used over these other powers called disease.
I remember my Christian Science teacher telling me that he went through class, Metaphysical College class, with Albert Gilmore and they had a teacher conducting this Metaphysical College class and after…and as you know these classes are only six days, but at the end of the third day, my teacher and Mr. Gilmore talked it over and said, “I wonder why we are here. We’re certainly not getting anything. This man doesn’t seem to know as much as we do.” Mr. Gilmore said, “I’ve been thinking that same thing. I just don’t understand what we are doing here or why he’s teaching us or why he was selected to teach this college. He certainly doesn’t know much about Christian Science.”
Well on the fourth day this man came to the class and he said, “I have decided to share with you a letter that I received from Mrs. Eddy some years ago and said I always carry it in my pocket and occasionally refer to it. And he read a letter from Mrs. Eddy to him saying that practitioners in their work must always realize that God is not a great power to be used over lesser powers, but that the practitioner should realize there are no lesser powers. And then my teacher and Mr. Gilmore decided that they knew why this man had been selected to teach that college. It was necessary that they hear that letter. And that letter became the basis of my teacher’s practice throughout his days as a practitioner and teacher. That was the basis from which he personally worked. So much so that when I went through the class, he never gave five minutes to the subject of treatment, never once did he tell us how a treatment should be given or what should be contained in a treatment. He just wanted to keep away from that subject so that the students would catch the idea that a treatment was not meant to control someone’s mind or to destroy some evil powers.
At another time in an association, a student asked the question, “How would you protect your treatment after you gave it?” He said, “I have never thought of that, but it’s a good question, and it comes to me that if I had given a very good treatment and wanted to protect it, I would say, “Now I thank you Father that this treatment isn’t going to heal anybody.” But certainly if that treatment were going to heal anybody it would have to accept the fact, not only of someone to heal but something to be healed which again sets up that power apart from God.
Now probably you thought that last night I had introduced a new note or a new teaching into The Infinite Way in saying that God is not power, and that isn’t true. You’ll find that in The Infinite Way not stated in those words but the essence of it goes all through. As a matter of fact all The Infinite Way is, the book The Infinite Way, is nothing but the unfoldment of God as infinite being. Understanding God as infinite being there would be no other being. And so when The Infinite Way speaks of God as power and it does, it always speaks of God as infinite power and that there is no other power. Now when you read it in the light of that, God as power is understood in a different way. In other words, instead of the statement, “God is not power,” we could just as well say, “God is power,” only not power as the word power is usually understood. In other words, God is not a power that goes out and does something to other powers, but whatever God is, it is certain that It maintains two times two is four. It maintains the integrity of the tides and day following night, the appearance of sun, moon, stars. It certainly maintains the integrity of Its universe.