New Thought: A Practical American Spirituality (Revised Edition) [Paperback]

C. Alan Anderson (Author), Deborah G. Whitehouse (Author)

Book Description

Publication Date: March 27, 2003

This book introduces New Thought, a more-than-a-century-old movement dedicated to the healing of body, pocketbook, and interpersonal relationships through persistent positive thinking and the acceptance of one's indwelling divinity.New Thought applies religious beliefs to solve the problems of daily living. Based largely on teachings from the Bible, it also incorporates Eastern wisdom and psychological principles. It is practical, spiritual, and distinctly American. The authors provide historical background, philosophical perspective, and new understanding.New Thought fulfills the contemporary hunger for a spirituality that promotes both the practice of the presence of God and health, wealth, and happiness here and now. This book is for everyone who wants to go deeper than most popular writing on spirituality and self-improvement, much of which is indebted to New Thought.New Thought still is evolving; it may yet be the point at which religion, philosophy, and science come together as the most effective combination to move the world to greater peace, plenty, health, and harmony. Whether you accept New Thought or reject it, it is important to learn more about what New Thought is, where it came from, how it is evolving, and how to use it, if you wish. These topics are what this book is about.

Editorial Reviews

About the Author

Drs. Deb Whitehouse and Alan Anderson are a husband-and-wife team of educators, scholars who have studied the history of the century-old New Thought movement and practiced its teachings for many years. Both of them are currently members of the Executive Board of the International New Thought Alliance (INTA), and Deb is editor of the INTA magazine, New Thought. Both have spoken and written extensively about New Thought, collaborating on the first edition of New Thought: A Practical American Spirituality for Crossroad Publishing Company in 1995. Their second jointly written book was Practicing the Presence of God for Practical Purposes, published by 1stBooks Library in 2000.Deb and Alan share a passion for Gilbert and Sullivan, for walks along the ocean, and for skewering sacred cows.

Product Details

• Paperback: 252 pages
• Publisher: AuthorHouse; Revised edition (March 27, 2003)
• Language: English
• ISBN-10: 1410701727
• ISBN-13: 978-1410701725
• Product Dimensions: 7.9 x 4.8 x 0.6 inches
• Shipping Weight: 9.6 ounces (View shipping rates and policies)
• Average Customer Review: 4.3 out of 5 stars  See all reviews (9 customer reviews)
• Amazon Best Sellers Rank: #255,238 in Books (See Top 100 in Books)

Customer Reviews

Most Helpful Customer Reviews

62 of 64 people found the following review helpful:

4.0 out of 5 stars A Valuable Introduction to New Thought Metaphysics, July 5, 2001

By 

Cameron B. Clark (Bristow, Virginia United States) - See all my reviews
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This review is from: New Thought: A Practical American Spirituality (Hardcover)

American philosopher William James, in his book "Varieties of Religious Experience," called New Thought (NT) "the religion of healthy-mindedness" and considered it the American people's "only decidedly original contribution to the systematic philosophy of life." The authors consider Phineas Parkhurst Quimby (1802 - 1866) to be the modern founder of the movement although some of the philosophical roots go all the way back to the idealism of ancient Greece. Contemporaneous American influences include the transcendentalists, especially Ralph Waldo Emerson, who drank from the wells of eastern thought. The movement's "healthy-mindedness" began with Quimby's interest in mesmerism as it related to physical healing, but expanded through time to include mental, financial, and interpersonal well-being and success. Although the authors state that Quimby eventually rejected the idea, held by Franz Mesmer among others, of a subtle magnetic fluid that supposedly links all people and things together, it seems clear that he merely replaced it with the idea of "spiritual matter, or fine interpenetrating substance, directly responsive to thought..." (pg. 20). Truth (or Divine Wisdom) is considered the real cure for all ills. Through Warren Felt Evans and Emma Curtis Hopkins, the movement spread. Mary Baker Eddy, a disciple of Quimby and founder of Christian Science (CS), is considered a diversion from the stream. Eddy taught that "there is no life, substance, or intelligence in matter." But according to NT, matter is a part of God, not an illusion or error as taught by CS.

There are various New Thought denominations: Divine Science, Unity, Religious Science, and Seicho-No-Ie, among others. The umbrella organization is the International New Thought Alliance. The book notes that the founders of the various denominations, except the Japan-based Seicho-No-Ie, were from traditional Christian backgrounds which didn't meet their needs, especially for healing. It is noteworthy that the same general interest during the nineteenth century in divine and/or faith healing that produced NT also led to the current Pentecostal and Charismatic movements within traditional Christianity. Distinctions, however, are noted. The authors also note differences between the theology of NT and that of traditional Christianity (as they perceive it) as well as differences between traditional ("substance") New Thought and the more recent Process New Thought, which they promote. They admit that traditional NT is more or less pantheistic and believe that the limitations of such a world view are overcome by the panentheism of Process New Thought.

Other discussions include the similarities and differences between NT and the New Age Movement (NAM), including the occult and magic. They observe that both the NAM and NT have a growing interest in panentheism (as expounded by Whitehead and Hartshorne) but feel that the NAM is overly interested in occult trappings such as crystals, pyramids, magic, and the like. They consider NT to be more mystically rather than magically (or psychically) inclined. Also discussed is NT's position on ethics and evil. The authors state: "...unlike Hinduism or Christian Science, it [NT] does not see evil as maya, illusion"... "Evil is good that is immature or misdirected. It has no power of its own; it has only the power that our minds give to it..." (pg. 50). This follows from NT's idea that "there is only one Presence and Power, and that power is good." Regarding sin, they say: "It is New Thought that understands that we are punished by our sins, not for them, and that by rising in consciousness we can contact the Divine Intelligence within, learn what we need to learn, and straighten out our thinking - and our lives" (pg. 51). Regarding ethics, the authors note the distinction between the shallow personality ethic and the more substantial character ethic and see the need to reemphasize the latter in New Thought.

Although I don't agree with the overall theology of New Thought, I consider this book essential to understanding the movement. It has also provided valuable historical and philosophical links in my own research in areas only superficially covered or overlooked by the authors. For example, the authors note that some self-professing Christians such as Norman Vincent Peale and Robert Schuller have incorporated NT principles into their teachings on positive thinking without adopting pantheism or panentheism. Both Peale and Schuller have been criticized by other Christians for their views. But neither is Pentecostal or Charismatic (P/C). Within the P/C movements is another movement that the authors do not mention in their book and may not be aware of: The Word of Faith Movement. This movement has some things in common (not necessarily all bad) with New Thought and is also criticized by other Christians, including some fellow P/C Christians. For those who are interested, see the Dictionary of Pentecostal and Charismatic Movements in the book's bibliography. In the areas of evil, ethics, and occultism, the authors provided superficial coverage. Without giving too much detail, traditional Christianity's concepts of sin and evil are more complex. Evil is seen more as "spoiled goodness" (C. S. Lewis) than immature or misdirected goodness, and includes the idea that at least some sin is intentional, not in ignorance, and deserving of punishment. Punishment is integral to vicarious atonement. The idea, however, that we are punished by our sins has a place too. Also, an eschatological dimension is lacking in the book although NT implies a type of universalism (everybody will be saved) that denies hell and has much in common with the Unitarian Universalists (not mentioned in the book). Reincarnation is usually promoted, but this also isn't mentioned.

The authors' attempt to distinguish NT from occultism and magic fails to see the deeper connection. Like the authors, serious occultists shy away from the largely shallow New-Agers who are more into dabbling than discipline. Also, Evelyn Underhill, in her massive book "Mysticism," in the chapter entitled "Mysticism and Magic," provides information on occult magic which parallels and links to New Thought metaphysics. One of the key axioms of occult magic (or magick) is "the existence of an imponderable medium or universal agent which is described as beyond the plane of our normal sensual perceptions yet interpenetrating and binding up the material world." Sound familiar? Remember the interpenetrating "magnetic fluid" and "spiritual matter"? Well, occultists call it "the astral light," among other names (akasha, ether, quintessence, etc.). The second axiom of magic is "the limitless power of the disciplined human will." Ms. Underhill says: "this dogma has been `taken over' without acknowledgment from occult philosophy to become the trump card of menticulture, `Christian Science,' and `New Thought.'" Richard Cavendish, in his book "A History of Magic," says: "Mesmer was a powerful influence on the development of Spiritualism, Christian Science and the New Thought movement. His significance for magic was that he appeared to have demonstrated the existence of a universal medium or force responsive to the human mind, which could employ it to affect the behavior of others. For magicians this was a welcome gift and Eliphas Levi, the leading French magus of the nineteenth century, turned Mesmer's magnetic fluid into one of the bastions of modern magical theory." There is certainly an overlap between mysticism and magic, but distinctions as well. I've noticed the terms are used loosely by magicians. Some divide magic into two general groups: high magic (theurgy) and low magic (thaumaturgy). The former is sometimes associated with mysticism and spiritual progress whereas the latter is more concerned with strict wonder-working apart from any reference to salvation or sanctification. The book doesn't get into any of this in any depth. One of the best traditional Christian critiques of pantheism and panentheism and defenses of Christianity is Norman Geisler's Christian Apologetics. One of the "best" expositions of New Thought metaphysics is "In Tune With the Infinite" by Ralph Waldo Trine. A recent book by a Neo-Pagan, Gus DiZerega, entitled "Pagans & Christians" explains how pantheism and panentheism relate to Neo-Pagans and Wiccans.

17 of 17 people found the following review helpful:

5.0 out of 5 stars The Religion of Healthy Mindedness, October 23, 2004

By 

Pieter "Toypom" (Johannesburg) - See all my reviews
(HALL OF FAME REVIEWER)    (TOP 500 REVIEWER)   

This review is from: New Thought: A Practical American Spirituality (Revised Edition) (Paperback)

This timely book explains what New Thought is, where it came from, how it is evolving and how to use it. There are three aspects to New Thought: the psychological, metaphysical and mystical and this belief system may yet prove to be the point where religion, science and philosophy come together to eventually help bring about a better world.

The essence and the philosophical and organizational aspects are discussed in chapters one and two. This section includes a look at the founder, Phineas Parkhurst Quimby, other early movers like Warren Felt Evans and Emma Curtis Hopkins as well as various denominations like Divine Science, Unity, Science of Mind or Religious Science and other groups.

The religious background and development of New Thought is dealt with in chapters three and four. Mysticism, healing, spirituality and the significance of the Christ are also explored in these chapters. The similarities and very profound differences between New Age and New Thought are investigated next. One of the main differences is that New Thought is in essence Christian, and it does not have an interest in the occult.

Process theology is introduced in chapter six. This is a welcome new way to look at the belief system, based on the insights of that great philosopher and theologian Alfred North Whitehead. This section also looks at the Christian, Modern and Postmodern worldviews and alternatives to postmodernism in the form of primordialism or perennialism. Further fascinating topics here include personalism, panentheism, and the role of law.

The authors make a convincing case for the personhood of God as against the idea of Active Law and they introduce the concept of Process New Thought, as against the old Substance New Thought. A table provides a list of contrasts between Old Christian Thought, Substance New Thought and Process New Thought.

The practical application of New Thought is investigated in chapters seven and eight. This section includes an answer to the critics plus matters such as depression, economics, and support for New Thought from psychology. Specific practices and techniques are discussed, and chapter eight provides a useful list of affirmations. The authors' Practicing the Presence of God for Practical Purposes covers the practical application in greater detail.

Anderson and Whitehouse make a valuable original contribution to the future evolution of New Thought in this engrossing book. Their work is both informative and inspirational and places New Thought and its applications in historical and philosophical perspective. It concludes with an extensive bibliography and a biographical note on the authors. I highly recommend this book to people interested in spirituality and those with a sincere desire to improve their lives.

32 of 36 people found the following review helpful:

5.0 out of 5 stars An invaluable guide to a valuable American heritage, May 10, 1997

By A Customer

This review is from: New Thought: A Practical American Spirituality (Hardcover)

Be Ye Transformed by the Renewing of Your Minds What does Edgar Cayce have in common with Stephen Covey? If you1ve studied the habits of any seven effective people you may recognize the teachings of Norman Vincent Peale, or maybe even Benjamin Franklin. You1ve probably heard of Mary Baker Eddy, and Emmet Fox, perhaps, but what about Phineaus Quinby? Antoine Mesmer? What all these people have in common is their shared relationship to 3New Thought.2 New Thought is as old as the quote from Romans 12:2 which provides the title of this essay. New Thought is as contemporary as the New Age and finds expression in current bestselling teachers such as Anthony Robbins and creation theologist Mathew Fox. Edgar Cayce1s own teachings has its orgins within the same Mesmerism as New Thought and many of his tenets are indistinguishable from New Thought If the story of Edgar Cayce finds its home as a chapter in the history of hypnosis, then the chapter on hypnosis in the history of spirituality would devote many pages to the story of 3New Thought.2 I have found the recent book New Thought: A Practical American Spirituality (Crossroad Publishling) to be an excellent historical overview on the New Thought movement. The authors, C. Alan Anderson (Professor of Philosophy and Religion at Curry College, Milton, Massachusetts) and Deborah G. Whitehouse, present an excellent philosophical perspective on the ideas within New Thought and their relation to other approaches to spirituality. William James considered New Thought to be the one truly original contribution made by American to spiritual philosophy. New Thought is truly a do-it-yourself path, built by many uneducated, simple people who pioneered on the frontiers of the American soul. Today its creative spirit continues to build new inroads into a practical, creative spirituality. Hypnosis marks its orgins to Antoine Mesmer1s work in France back in the mid-1700s. Benjamin Franklin went to France to investigate Mesmerism. By the turn of the 19th century this 3new2 healing phenomenon had sparked many enthusiasts within the United States. New Thought typically marks its beginnings to Phineas Parkhurst Quinby, born in Lebanon, New Hampsire in 1802. In his thirties he was introduced to Mesmerism by a traveling show. He practiced magnetic healing, but then innovated the approach with his own insight that the healing was direct, mind to mind. Later he concluded that it is 3truth2 that is the real cure. He believed he had re-discovered the healing power of Jesus. Among Quinby1s patients was Mary Baker Eddy, founder of Christian Science, and Emma Curtis Hopkins, who as 3teacher of teachers of New Thought,2 had among her pupils Ernest Holmes (author of Science of Mind and founder of the Church of Religious Science) and Myrtle and Charles Fillmore.(founders of Unity church). Today, the New Thought Alliance has many members, and quite an extensive range of thought, including debate over particulars. Although there is a common spirit to the various New Thought camps and many New Age movements, practitioners and philosophers separate themselves from the others on the basis of a postulate here, a practice there. The debates keep things interesting. The fundamental psychology of New Thought is that the mind is the builder, that what you expect is what you get, that your beliefs create your reality. Its metaphysics is that of 3idealism,2 (shared by Plato, Cayce and Jung), which assumes that a non-material dimension of psychic images is the primary reality, and that physical matter is a resultant manifestation. New Thought has a mysticism, too, which holds that unity or harmony with the Creator God is the fundamental requirement for both the pleasurable and practical transformation of one1s life. Not one to rest on its scriptures, New Thought keeps thinking new thoughts. A major innovation "Process" New Thought, to be distinguished from "Substance" New Thought. In keeping with new philosophical trends and scientific developments, such as quantum physics, among others, Process New Thought emphasizes that the soul is less a 3thing2 than a history of experiences. The personal nature of the Creator and the personal nature of human beings is what Creator and creature have in common, and the co-creative companionship between the two gives reality a run for its money. We1re always making up something new! Just as I have found the study of Carl Jung to give an important added dimension to the spiritual terrain covered by Cayce, so too the study of New Thought adds historical breath to the religious implications of the Cayce material. In There is a River, it describes Edgar Cayce as feeling 3creepy2 when he read about the amazing similarities between his life and work and that of Andrew Jackson Davis, who also stumbled upon Mesmerism and began giving trance-induced psychic discourses. It is not simply a matter of those who are ignorant of history being doomed to repeat it, but also a fact that there are certain patterns within Creation that seem to beg for recognition and expression. A historical and comparative approach can help us provide that awareness and co-create the underlying reality.