awaken you. You are made to feel, immediately, that there is little of consequence in all that you have been telling her. She then relapses into a silence of ten or fifteen minute's, in which her kind face wears a resolute expression, making it almost stern.... After this silent treatment she speaks to you in the most encouraging manner, endeavoring to call you away from yourself to the contemplation of spiritual truth.
A point of difference between Faith Healers and Mind Carers is worthy of observation. Faith Healers eequire the patient to have faith; Mind Curers make a boast of the fact that faith is not necessary. A close analysis, however, shows that this boast is vain. Before they are sent for there is usually some
faith, and often much, combined with a distrust of other systems. This was, as some of their authorities affirm, the case when they began. Sufficient time has elapsed to develop a constituency who employ no other methods. If there is no faith, there must be a distrust of other forms of practice, or there would be no reason for turning to the new. Where there is no faith on the part of the patient, usually his friends believe, and have induced him to make the experiment. Thus he is surrounded by an atmosphere of faith which is so important that all the writers attach great weight to it.
Friends and attendants who are believers in Mental cure, and know what sort of a mental atmosphere is favorable to restoring health, may do much to help the metaphysician in his work. But, unfortunately, this is seldom the case; and the friends are usually ignorant on the subject, and innocently burdening the invalid with just that kind of hurtful sympathy which keeps him under a cloud of depression. When such is the case, their absence is more helpful than their presence, and it is desirable to be alone with the patient while treating him.—Marston.
Some even go so far as to say that they should be, if possible, removed from the society of those who do not believe.
