That's Just How My Spirit Travels

At first Rosemary Fillmore Rhea's book That's Just How My Spirit Travels seems a peculiar kind of memoir. Hers is not a big name in any area (except, perhaps, within the management of the Unity church), and her life has not been one of any dramatic peaks and troughs. But after a while the book begins to charm and eventually the reader is left utterly absorbed in the life and spiritual vision of someone with a truly unique insight into a modern American spiritual movement which, though small and relatively unknown, has had an immense influence on Western culture.
Rhea is the grandaughter of Charles and Myrtle Fillmore, co-founders of the Unity church, the largest organised religious movement based on the teachings of New Thought. She was, naturally, born into the movement, and so this memoir is a fascinating insight into the life and ideas of someone who from the cradle has been taught the precepts of New Thought: that the world is perfect, that our thoughts create our circumstances, and that God is within us.
That's Just How My Spirit Travels has some wonderful stories about the Fillmores and the early days of Unity (the church is based in its own mini-town on the outskirts of Kansas City called Unity Village). Rhea recalls entertaining in her living room (she was married to a Unity Minister, and became one herself, eventually) extraordinary people such as Alan Watts, Victor Frankl and Norman Vincent Peale. The celebrity spotting doesn' stop there. Rhea and her husband branched out into television in the seventies, and this saw them moving into a more elevated world of showbiz, and soon we meet people like Rosalind Russell, Natalie Wood and (my personal favourite) Jennifer Jones. The short segments that they filmed with fading movie stars and other celebrities were broadcast across America as 'The Word from Unity' (based on Unity Church's venerable inspirational monthly almanac The Daily Word), and these short spots have since moved into the realms of nostalgic reverence, their style lampooned most famously by "The Church Lady" on Saturday Night Live.
She is suprprisingly honest in her assessment, not only of the spiritual empire built up around her family, but of the difficulties and challenges an advocate of New Thought faces in dealing with life's less-than-pleasing complexities. Herself a divorcee who lost her mother as a child, occasionally she expresses the frustration with this essential conflict between the reality of loss and the rigid worldview of New Thought that doesn't allow for disappointment. Rhea attempts to explain it by saying (in this case in relation to the death of Natalie Wood) "Why people have to experience such tragedy is inexplicable, but there must be reasons that only our soul knows and perhaps at some point in time we will understand why every experience is a necessary part of our journey" (186). It is a brave and eloquent explanation, but I fear it wouldn't cut the mustard with the Dawkins-inspired neo-atheists who currently hold the hegemonic upper hand in present-day discourse.
Like most advocates of New Thought, Rhea's own politics veer toward the liberal and she is an enthusiast for international friendship groups and such like, as practical ways of establishing relationships between different cultures. She is also a staunch supporter of non-violence, tracing back the roots of discord to our own mental unrest, and crediting her grandfather with bringing this fact to the attention of the world.
Using the example of her own humble life, imperfectly lived, Rhea seeks in her memoir to establish some kind example of how New Thought philosophy might play out through the period of a lifetime. She sees a continuum between the radical religious ideas of Tolstoy, the practical spiritual philosophy of her grandparents and the more radical and political path of Gandhi and the later generations of 1960s America. For Rhea violence manifest in the world is, in the ultimate analysis, "Violence against our inner self" (228). She is at pains to acknowledge the real presence of anger and social injustice in our world, but her philosophy encourages her to see an end to this imperfection, and to dwell on practically solving their problems rather than dwelling on the fact of injustice.
That's Just How My Spirit Travels is a charming and old-fashioned read. You can download the two episodes of 'Hooked on Classics' from Unity FM to hear Rosemary Fillmore Rhea herself interviewed. In many ways she is the last of her kind - a living and very involved link to the great blossoming of New Thought that reaches back into the mid-nineteenth century. For the student of modern religion it is a fascinating book, and on a personal level I came away quite in love with this honest and unpretentious woman who has, despite appearances, led a truly extraordinary life.

Heaven in The Science of Mind

The New Thought idea of heaven represents quite a departure from the standard Swedenborgian visions which initially inspired the movement. By the time Holmes was writing The Science of Mind, the vision of heaven being enunciated was a distinctly Buddhistic one, described more as a state of mind and being than as an actual place.
Holmes writes that "Only that can return to heaven which was born in heaven, and since heaven is not a place, but a state of consciousness, the return must be a recognition that heaven is already within" (SOM p. 472). This is a further illustration of Holmes' central idea (via Mary Baker Eddy and a host of New Thought writers) that the process of self-improvement is not one of seeking outward advances, but of returning to an already existing state of perfection. Holmes criticises orthodox religion because it most often externalises the spiritual quest. In Holmes' philosophy all of the things that people have considered to be outside them - God, Heaven, even Christ - are in fact already in place in our spirit. We have forgotten that we are simply expressions of these qualities, and so we foolishly pursue an outward quest to discover something we are in fact carrying with us constantly. More than being a place on earth, heaven is our own mind, if we will allow it to re-unite with Original Mind.
Holmes says that we are unaware of these truths because centuries of conditioning have rendered us incapable of comprehending the true spiritual message of Christianity. It is only in this modern age, when our world is advancing and our minds improving, that teachers like Holmes and others are able to finally explain the truth. Those who refuse to believe are simply emulating the thick-headed listeners spoken about in John3:12 "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" We struggle with the ideas of illusion, when we could be falling into accord with the realities of heaven.
For Holmes the world that is real - the world we know now - is in fact the illusion. It is maya, and it is merely a distraction. But if the ways of the world hurt us, if we know sorrow and difficulty, this may be a good thing. Such sufferings may be what inspire us to begin on the spiritual path. Many of us are doomed to learn to the fullest extent the impossibility of a worldly outlook, but hopefully once we see the futility of materialism, "the lesson will be learned and we shall enter the paradise of contentment" (SOM p. 491).
Like all other Biblical concepts and imagery, heaven is for the most part a symbol for Holmes. It is the code word for all that is good, and all that which is most spiritual. "The time will come when we will let our "conversation be in heaven," and refuse to talk about, read or think about, those things that ought not to be" (SOM p. 55), says Holmes, describing one of New Thought's more controversial edicts: avoiding and denying those things which aren't in accord with perfection. The heavenly state is one in which positive thought, feeling and action are constantly at work. The metaphysician (for so Holmes describes the student of New Thought) must choose always the heavenly path, and to dwell always in heavenly qualities, though the truth around her may be quite different. It is Holmes' point that this "truth" of suffering, of lack and discontent, is in fact truly false. That which is not good is error - only the good is heavenly.
In fact, the effort to improve, to become a truly good person, is itself a daily struggle, a daily spiritual journey from the earthly to the heavenly. In his 1957 book How to Change Your Life, Holmes wrote that "...being lifted up from the earth means uniting with heaven. This daily lifting up of your thought is necessary if you wish to unite yourself and everything you are doing with the Divine..." (p. 252). Holmes seems to be suggesting that in manipulating our thoughts and the direction and intention of our daily tasks, we re-orient ourselves heavenward, and can be immersed once again in the divine perfection from which we emerged.

Jesus in The Science of Mind

As with most New Thought, The Science of Mind relies heavily on Christian imagery, and is filled with biblical quotations. It also uses regularly teh person of Jesus to illustrate its own metaphysical concepts. For example, in the chapter on "Physical Perfection." Holmes writes: "It is probable that when Jesus forgave the man his sins, he realized that the man had a complex of condemnation within himself. The sense of condemnation which the race holds about itself weights it down, and it must be removed. This explains why Jesus said: "Thy sins be forgiven thee.""
Similar to the Fillmores, who were fellow students of Emma Curtis Hopkins, Holmes sees the Christ as a Divine archetype, as a Godly quality that we all possess, a goal we can all aim toward. And while he remains "the Master Teacher," he is not the only paragon of Good that the world has seen. This New Thought reading of Jesus is much closer to Hindu and Buddhist understandings of Great Teachers and Realised Ones. It is also this refusal to recognise the unique and exclusive divinity of Jesus that puts Religious Science outside the parameters of conventional Christianity.
Science of Mind teaches that Jesus is "the great example, not the great exception," who points us toward the Universal Oneness to which we all belong, and in which we are all Divine. But Holmes' great love for the Bible, and his heartfelt adoration of Jesus, is palpable throughout The Science of Mind, and to this end I see it as one of the really monumental works of Christian devotion.

Unity Centre of Positive Living

I went to the only Unity church left in Sydney now, the Unity Centre of Positive Living in Crows Nest. There were only 4 of us in attendance, but it was a lovely morning spent in prayer and uplifting quotes, affirmations, readings and music. Like all small churches in Australia, this one struggles just to keep its doors open these days, but they remain steadfastly positive (as their theology demands they do). I agreed with the Centre's wonderful minister, the Rev. Mary-Elizabeth Jacobs, when she said that it is important for such institutions to remain open and available. They provide a living link to the past and a place of refuge if people ever decide to go back to old-fashioned communal worship.
In terms of the history of self-help, Unity is very important. The church was started by Charles and Myrtle Fillmore, who based their eccentric metaphysical readings of the bible and their belief in the transformative power of the spoken word on the writings of Phineas Parkhurst Quimby. Quimby had also inspired Ernest Holmes (founder of the Church of Religious Science, which was where Louise Hay did her training) and Mary Baker Eddy, his most controversial pupil. Quimby himself was more of a mental healer, and most people seem to say that he was an atheist. Bizarre how his ideas spawned so many churches!

Unity is one of the most influential of the New Thought schools of philosophy, and Unity churches in the US have become something of a locus for the latest trends in self-help and motivation, regularly hosting speaker such as Wayne Dyer and Cheryl Richardson.
Unity Churches posit themselves as Liberal Christian, but their exceedingly metaphysical interpretations of the Bible as a symbolic text puts them well outside any orthodox reformed church tradition. Their liberalism extends to an embrace of other religions and schools of thought, as well as an emphasis on personal growth, a new-agey concept of peace and harmony and a belief in the power of affirmations and positive thought.

John Randolph Price

One of the more colourful figures in the self-help movement is John Randolph Price. I am currently reading his Nothing is Too Good to be True, an ambiguous title if ever there was one. It is his usual eccentric and often inspiring collection of affirmations, prayers and madcap techniques to guarantee prosperity and success. The author makes some spurious claims as to the antiquity of the information presented in this book, making the usual assertions that his is merely a re-interpretation of a more ancient wisdom. Remember, The Secret claimed the same thing. In most cases the information is no more ancient than the forefathers of the self-help movement and the tenets of New Thought, Religious Science and Theosophy.
Mr. Price's great classic is The Abundance Book, normally coupled with is audio feature The 40 Day Prosperity Plan. Now, the significance of a 40 day plan will not be lost on some, and Price's method - which seems to me to be indebted to the work of Godfre Ray King - is based on the repetition of affirmations and attempting to imbue those affirmations with some kind of positive energy.
These are two area that I am beginning to realise will need some discussion in my thesis - the advocacy of affirmations and the wording of suggested affirmative phrases, and this idea of 'positive energy'.
Mr. Price is a charming, old-world figure, though in truth I find the books a little too rambling and hastily prepared to enjoy completely. They are released through Hay House, which should point toward a more spiritual emphasis in their teaching. Price was an advertising man who retired into the business of Metaphysics, setting up the obligatory spiritual organisation called The Quartus Foundation. He must be quite an age by now.