"I do not mean to say that Jesus could not heal in such cases where the mental environment was unfavorable; but the fact that he took infinite pains, wherever practicable, to secure the best conditions, shows that he understood the law and worked within its limitations. Certain it is that he never performed any of his wonderful works outside the laws which he proclaimed, nor did he ever intimate that he could do so. It is true that his biographers do not always relate the details of the transactions recorded; but it must be remembered that they wrote at a later day, and may not have been in possession of all the details. It is, however, a marvelous fact, and is one which constitutes indubitable evidence of the truth of his history, that in no instance do they relate a single act performed or word spoken by him, relating to the healing of the sick, which does not reveal his perfect knowledge of and compliance with the laws which pertain to mental therapeutics as they are revealed in modern times through experiment and the processes of inductive reasoning." CHAPTER XIX. AN ADVANCED HEALER OF TO-DAY. Recapitulating what we have been over, it appears that "metaphysical healing" is simply the suggestion and determination of health--the ideal photograph, as it were, of health--transferred from the well to the ill, in the conviction that Universal Spirit is the principle of all health, which we may receive from its Source by opening ourselves to it. That is to say, the health of the Infinite Spirit, so far as absorbed by a finite spirit, corrects finite errors of mind, and the mind, thus corrected, corrects, or cures, the body. Such, certainly, was the "truth-cure" of Phineas P. Quimby. With him, starting as a mesmerist, it was, really, a kind of normal and sacred hypnotism, by which he endeavored to put his patients under the close, immediate influence and operation of Supreme Life, and Sympathy, and Vigor. Such treatment should do much for the ailing--how much we must wait to know. But the effects of it must have limits, and these limits must be the general, the fixed conditions, of what we designate as mind and matter. It may be well to re-state these conditions, but with focal reference to this point--the one vital point of our whole theme. Metaphysically speaking, we are spirit, and all else is spirit. But what _is_ spirit? What are the constituents of it, to the extent that man may grasp them? First, is the universal principle of intelligent conjunctive unity, instinctive and conscious, which, individualized in men and animals, manufactures, or sub-creates, all the unities of their environment, which they take to be "the forms of matter."