Mesmerism and Animal Magnetism: The Forgotten Roots of New Thought

The New Thought movement, a spiritual and philosophical tradition emphasizing the power of the mind to shape reality, is often traced to the mid-19th century with Phineas Quimby and the rise of mental healing. Yet its deeper roots extend into the late 18th century, to a controversial Viennese physician named Franz Anton Mesmer and his theory of “animal magnetism.” Though dismissed by mainstream science, Mesmer’s ideas about an invisible, manipulable universal fluid profoundly influenced the development of hypnotism, spiritualism, and ultimately the metaphysical movements that coalesced into New Thought. This article explores the forgotten lineage from Mesmer’s magnetic clinics to the affirmations and mental practices of New Thought, revealing how a discredited medical theory became a cornerstone of a spiritual revolution.

Historical Context

The late 18th century was a period of scientific revolution and growing interest in unseen forces. Franz Anton Mesmer first postulated animal magnetism in 1774, believing it to be a force of nature with incredible healing potential (source [2]). His theory emerged amid Enlightenment debates about electricity, gravity, and vitalism. Mesmer’s practice, which involved passing hands over patients and using magnetic rods, produced dramatic effects—tremors, convulsions, and apparent cures—that captivated European society. Although the Franklin Commission of 1784 concluded that the effects were due to imagination rather than any physical fluid, the practice of mesmerism spread widely. In the 19th century, mesmerism crossed the Atlantic and became a popular entertainment and healing practice in America, where it intersected with Transcendentalism and Swedenborgianism. These movements emphasized the power of the individual mind and the existence of a spiritual reality beyond the material world. This climate of metaphysical inquiry provided fertile ground for the emergence of New Thought, which would transform Mesmer’s universal fluid into a universal “thinking stuff” accessible to all.

Main Narrative

Definition and Origins of Animal Magnetism

Animal magnetism, as defined by Mesmer, was an invisible fluid said to permeate all matter and to be capable of being channeled for healing. Mesmer believed that imbalances in this fluid caused disease and that a healer could restore balance through touch or passes. He called it “animal” to distinguish it from mineral magnetism. The theory was first announced in 1774 (source [2]) and quickly gained a following.

Mesmer’s Practice and the Franklin Commission

Mesmer’s Paris clinic became a spectacle. He used dim lighting, music, and a baquet—a wooden tub with iron rods—to induce crises in patients. In 1784, King Louis XVI appointed a commission including Benjamin Franklin to investigate. The commission concluded that the effects were due to imagination and suggestion, not any magnetic fluid (source [4]). This verdict discredited Mesmer in scientific circles but did not end the practice. Instead, it shifted attention to the power of the mind—a key precursor to New Thought.

From Mesmerism to Hypnosis

Following the Franklin Commission, practitioners like the Marquis de Puységur developed the concept of “magnetic sleep,” which later became hypnosis. James Braid coined the term “hypnotism” in the 1840s, emphasizing suggestion rather than magnetism. This evolution demonstrated that the mind alone could produce physiological changes, a principle that New Thought would later embrace. Some modern commentators argue that both suggestion and an actual energy may be at play, noting that the placebo effect proves suggestion can produce real changes (source [1]). This dual perspective—mind and energy—would echo through New Thought’s history.

Mesmerism in America and Phineas Quimby

In the 1830s and 1840s, mesmerism became a popular craze in America, with traveling lecturers demonstrating magnetic phenomena. One such practitioner was Phineas Parkhurst Quimby, a clockmaker from Maine. Quimby initially practiced as a mesmerist but gradually developed his own philosophy of mental healing. He came to believe that disease was the result of erroneous beliefs and that correcting those beliefs could heal the body. By the 1850s, Quimby had abandoned the use of magnetic passes in favor of a purely mental method, which he called the “Science of Health” (source [3] references Quimby as a pioneer). His ideas would directly inspire Mary Baker Eddy, who founded Christian Science, and many others who became leaders of New Thought.

Quimby and the Birth of Mental Science

Quimby’s method involved explaining to patients that their suffering was an illusion created by false beliefs. He used conversation and suggestion to “correct” their thinking. His manuscripts, though not published in his lifetime, circulated widely among his students. Quimby’s work marked a transition from Mesmer’s physical fluid to a purely mental or spiritual principle. He is often called the father of New Thought because his ideas about the mind’s power to heal laid the foundation for the movement.

New Thought’s Understanding of Animal Magnetism

As New Thought emerged in the late 19th century, its leaders reinterpreted animal magnetism as a metaphor for the power of thought. Emma Curtis Hopkins, a former student of Eddy, taught “mental science” and emphasized the creative power of the mind. Charles and Myrtle Fillmore founded Unity in 1889, focusing on affirmative prayer and the idea that thoughts shape reality. Nona Brooks and Malinda Cramer established Divine Science, which emphasized the immanence of God and the healing power of divine mind. Ernest Holmes, who founded Religious Science in 1927, wrote in “The Science of Mind” that there is a universal mind that responds to our thoughts. This concept echoes Mesmer’s universal fluid but spiritualized it. Even later writers like Wallace Wattles, in “The Science of Getting Rich” (1910), spoke of a “thinking stuff” from which all things are made (source [1]). Thus, animal magnetism evolved from a physical substance to a metaphysical principle of causation.

Key Figures and Organizations

The institutionalization of New Thought began with the formation of the International New Thought Alliance (INTA) in 1899 (source [3] describes first organizations and conventions). Key figures included Emma Curtis Hopkins, who trained many future leaders; the Fillmores; and the Brooks sisters. Publications such as The Christian Science Journal (founded by Eddy), Unity Magazine, Science of Mind magazine, and The Nautilus (edited by Elizabeth Towne) spread the teachings. These organizations and periodicals created a network of like-minded seekers who shared a belief in the power of the mind.

Historical Development and Changes

Over the early 20th century, New Thought expanded from healing to include prosperity, success, and personal empowerment. The movement incorporated ideas from Transcendentalism, Hinduism, and other sources. The emphasis shifted from curing illness to achieving all-around well-being. The New Thought movement also influenced the human potential movement of the 1960s and contemporary self-help culture. Today, the legacy of Mesmer’s original insight—that an invisible force connects mind and matter—persists in practices like the law of attraction and mind-body medicine.

Modern Legacy

The forgotten roots of New Thought in Mesmerism remind us that the movement is not merely a product of American optimism but has deep European intellectual antecedents. The concept of a universal, responsive substance has parallels in contemporary psychoneuroimmunology, which demonstrates the mind’s influence on the body. The placebo effect, mentioned in source [1], is a modern validation of the power of suggestion that Mesmer and his critics both observed. New Thought’s emphasis on mental causation has permeated Western culture, from motivational seminars to cognitive behavioral therapy.

Why It Matters in New Thought History

Understanding the Mesmeric roots of New Thought is essential for a complete historical picture. It shows that the movement’s core belief—that thought can influence reality—was not invented in the 19th century but evolved from a controversial medical theory. The Franklin Commission’s dismissal of animal magnetism paradoxically strengthened the case for the power of suggestion, which became the psychological foundation of New Thought. By tracing this lineage, we see how a discredited idea gave rise to one of the most influential spiritual movements of the modern era. For students of New Thought history, this perspective reveals the movement’s continuity with older esoteric traditions and its role in the transition from vitalism to mental science. It also highlights the importance of primary sources, such as Quimby’s manuscripts and early periodicals, in reconstructing this history.

Primary Sources

• Franz Anton Mesmer, Mémoire sur la découverte du magnétisme animal (1779) – Mesmer’s foundational text outlining his theory.
• Phineas Parkhurst Quimby, Manuscripts (1850s) – Unpublished writings that form the basis of New Thought healing.
• Horatio Dresser, A History of the New Thought Movement (1919) – A comprehensive early history by a key participant.
• Emma Curtis Hopkins, Scientific Christian Mental Practice (1888) – A foundational text of mental science.
• Charles and Myrtle Fillmore, Unity Magazine (from 1889) – Periodical that spread Unity teachings.
• Ernest Holmes, The Science of Mind (1926) – The core text of Religious Science.