The History of Affirmations in New Thought

Introduction

Affirmations—declarative statements of desired outcomes—are among the most enduring and recognizable practices of the New Thought movement. Rooted in the metaphysical currents of the 19th century, affirmations evolved from simple mental healing techniques into a sophisticated system of “affirmative prayer” that would shape the theology and practice of major New Thought denominations. This article traces the history of affirmations from their early precursors in the mind-cure movement, through the institutionalization of New Thought in the late 1800s and early 1900s, to their modern legacy in self-help and spiritual communities. By examining the people, organizations, and publications that defined this practice, we uncover how affirmations became a central tool for personal transformation and a lasting contribution to American religious thought.

Historical Context

The New Thought movement emerged in the 1830s, with roots in both the United States and England, as part of a broader metaphysical awakening that included Christian Science, Transcendentalism, and Theosophy (History of New Thought, n.d.). These movements shared a Romantic interest in the relationship between metaphysics and American Christianity, drawing on John Locke’s definition of ideas and the transcendentalist belief that ideal spirituality “transcends” the physical and is realized through individual intuition rather than institutional religion (History of New Thought, n.d.). The intellectual soil was further enriched by mesmerism and the mind-cure movement of New England, which emphasized the power of the mind over the body. Psychologist William James famously labeled New Thought “the religion of healthy-mindedness,” capturing its optimistic focus on well-being and personal power (History of New Thought, n.d.). This context—marked by a rejection of Calvinist determinism and a turn toward human agency—provided the fertile ground for the development of affirmations as a spiritual technology.

Main Narrative

Origins: Phineas Quimby and Mental Healing

The story of affirmations begins with Phineas Parkhurst Quimby (1802–1866), a clockmaker and mesmerist from Maine who developed a system of mental healing that would directly influence the founders of New Thought. Quimby argued that illness was rooted in erroneous beliefs and that correcting those beliefs through suggestion and positive statements could restore health. His method, often called the “Quimby method,” involved talking with patients to uncover their negative beliefs and then replacing them with affirmative truths (Dresser, 1919). Quimby’s patients included Mary Baker Eddy, who would later found Christian Science, and his ideas circulated among a network of healers and students who became the first generation of New Thought practitioners (Encyclopedia.com, n.d.). Quimby’s emphasis on the power of thought to shape reality laid the groundwork for affirmations as a deliberate practice.

Who Popularized It: Emma Curtis Hopkins and the Mind-Cure Movement

Emma Curtis Hopkins (1849–1925) is properly cited as the founder of the New Thought movement (Encyclopedia.com, n.d.). A former student of Mary Baker Eddy, Hopkins broke away to develop her own teachings, which emphasized the use of affirmations as “scientific prayer” or “spiritual mind treatment.” She founded the Emma Hopkins College of Metaphysical Science in Chicago and trained a generation of leaders who would establish the major New Thought denominations. Hopkins taught that God is unlimited and plays no favorites, and that spiritual laws operate as consistently as scientific principles (Affirmative prayer, n.d.). Her affirmation-based techniques, which she called “treatments,” involved stating the desired outcome “as if already happened,” rather than petitioning God to change a negative situation (Affirmative prayer, n.d.). This radical shift from petitionary prayer to declarative affirmation became a hallmark of New Thought practice.

Institutionalization: Divine Science, Unity, and Religious Science

Hopkins’ students carried her teachings into organizational forms. Malinda Cramer and Nona Brooks founded Divine Science in the 1880s, emphasizing the power of affirmative prayer to bring about health and prosperity. Charles and Myrtle Fillmore established Unity in 1889, publishing Unity Magazine and promoting affirmations as a practical tool for daily living. Unity’s approach, which blended Christianity with metaphysical principles, made affirmations accessible to a broad audience. In the early 20th century, Ernest Holmes synthesized these ideas into Religious Science, founding the Institute of Religious Science and the Science of Mind magazine in 1927. Holmes’ textbook, The Science of Mind, systematized affirmative prayer as “treatment,” a structured process of recognizing God’s presence, unifying with it, giving thanks, and releasing the outcome. These organizations, along with the International New Thought Alliance (founded in 1914), created a network of churches and study groups that spread the practice of affirmations worldwide (Dresser, 1919).

How Different New Thought Groups Understood Affirmations

While all New Thought groups shared a belief in the power of affirmative prayer, they nuanced it differently. Divine Science emphasized the immanence of God and the idea that affirmations align the mind with divine reality. Unity stressed the practical application of affirmations in healing, prosperity, and personal relationships, often using scriptural passages as the basis for affirmative statements. Religious Science, influenced by Holmes’ metaphysical training, treated affirmations as a scientific application of mental laws, akin to the laws of physics. The foundational logic across all groups was that God has created spiritual laws that are as constant as scientific principles, and if one’s prayer is correctly and diligently focused, it will be answered consistently (Affirmative prayer, n.d.). This understanding transformed affirmations from mere positive thinking into a disciplined spiritual practice.

Historical Development and Publications

The development of affirmations was closely tied to the movement’s publications. Early periodicals like The Christian Science Journal (founded by Eddy) and later Unity Magazine (1889), The Nautilus (1898, edited by Elizabeth Towne), and Science of Mind (1927) provided platforms for sharing affirmation techniques and success stories. These publications not only disseminated the practice but also created a sense of community among practitioners. The International New Thought Alliance, founded in 1914, held conventions and published proceedings that codified the movement’s teachings, including the role of affirmations. By the mid-20th century, affirmations had become a standard component of New Thought liturgy, often recited in services and taught in classes.

Related Concepts and Modern Legacy

Affirmations are closely related to concepts such as “mental healing,” “treatment,” and “spiritual mind treatment.” They also connect to the broader idea of the “law of attraction,” which gained popularity in the 20th century through figures like William Walker Atkinson and Ralph Waldo Trine. Trine’s In Tune with the Infinite (1897) popularized the idea that affirmations can align individuals with universal laws, a theme that would later be amplified in the human potential movement of the 1960s and 1970s. Today, affirmations are widely used in self-help, coaching, and secular mindfulness practices, often stripped of their theological context but retaining the core belief in the power of positive statements. The New Thought movement’s influence is evident in the proliferation of affirmation-based apps, books, and workshops, making it a lasting legacy of this American religious innovation.

Why It Matters in New Thought History

The history of affirmations is central to understanding the New Thought movement’s identity and impact. Affirmations provided a practical, repeatable method for applying the movement’s idealist theology, making abstract metaphysical principles accessible to ordinary people. They bridged the gap between belief and practice, allowing practitioners to actively participate in their own healing and success. Moreover, affirmations became a unifying thread across the diverse New Thought denominations, creating a shared vocabulary and methodology despite theological differences. For students of New Thought history, studying affirmations reveals the movement’s core innovation: the transformation of prayer from supplication to declaration, and the elevation of human thought to a creative force. This shift not only shaped American religious practice but also contributed to the broader cultural emphasis on self-improvement and positive thinking that persists today.

Primary Sources

• Phineas Quimby’s Manuscripts (1860s): Notes and letters from Quimby’s healing practice, revealing the early methods of mental suggestion and affirmation.
• Emma Curtis Hopkins, “Scientific Christian Mental Practice” (1890s): A foundational text outlining Hopkins’ method of affirmative prayer and treatment.
• Unity Magazine (1889–present): Periodical published by Charles and Myrtle Fillmore, containing affirmation-based teachings and testimonials.
• Ernest Holmes, The Science of Mind (1926): The definitive textbook of Religious Science, systematizing affirmative prayer as treatment.
• International New Thought Alliance Proceedings (1914–present): Records of conventions and official statements on affirmations and other practices.