"We have taken but a few steps in this sort of knowledge, and it is accompanied by a plenty of deception and twaddle. But the truth underlying it has now procured a hearing even before eminently timid 'societies of psychical research,' and will soon conquer them, as mesmerism has done. Certain spirit-conditions are coming to be rationalized. In this country, for instance, the spirits of Indians everywhere manifest themselves, especially in connection with the cures of disease. The reason is simple. Indians were close to the earth, near to nature, in their lives, and they enjoy the scene of their old 'hunting grounds' more than such etherealized spirits as were slightly attached to it. But spirit-aid in therapeutics is mostly co-operative. Essential physicians, whether in our state of being or the higher state, feel an interest in their pursuit, and practise it. The most intelligent guide their assistants; but robust spirits of earthly qualities and attractions sometimes furnish a basic healing force that is almost physical."
Prof. P.'s system of healing is remarkable enough in all ways; but his claims for his "sensitized devices" would be too astounding for credence were it not that the things appear "to work," just as he says they will. Seemingly, they are nothing but small metallic plates; but they are charged, he affirms, with earth-magnetism as a "power-house," and then with animal magnetism, with natural human healing quality, with attractiveness to spirit-co-operation in that quality, and finally with psychic power and control--that is, direction of mind and will. In other words, Prof. P. says that, after twenty years of study and experiment he can transmit to his "sensitized devices," and store in them, all the four great healing agencies which can be employed in therapeutics apart from ordinary medicines.
By such means, he affirms, "not only healing, but instantaneous healing," to the extent at least of immediate relief from pain, can always be effected in all cases adapted to his treatment.
"Christian Science," he says--"mind-cure--faith-cure--oh yes, they 'demonstrate' over things, as the phrase goes. I admit it, at least in some instances. But, at their very best, they all _take time_. The patient must wait to exalt himself into some vision or condition he is told about, or to accept some theological doctrine or other, whether true or false. Suppose a man is knotted up with rheumatism, has a fit, or is insane. I don't wait for him to build up a belief, or to get into harmony with the Highest. I take him just as he is, clap my sensitizers on him, go to work myself, and, if he is not too far gone for aid on earth, I restore an equilibrium of body and brain. If I do this--if I instantly drive away the worst kind of pain--if I retrieve lost consciousness or a disordered mind--I can put faith enough into my patient for a beginning. Later, I will attend to his theology to the extent of my knowledge, if he desires my services as a priest."