What Names Did the New Thought Movement Use Before It Was Called New Thought?

Introduction

Before the New Thought movement acquired its familiar name, it traveled under a variety of labels—each reflecting a different stage of its evolution from a healing practice to a philosophical and spiritual movement. From Phineas Quimby’s “divine healing” to the “mental science” of his successors, and eventually to the unifying term “New Thought,” these names trace a complex lineage that intersects with mesmerism, Christian Science, and transcendentalism. This article explores the historical names used by the movement, the people and publications that shaped them, and why understanding this nomenclature matters for students of New Thought history.

Historical Context

The early nineteenth century was a fertile period for metaphysical experimentation in the United States and England. The Romantic interest in the relationship between mind, body, and spirit gave rise to movements such as transcendentalism, which emphasized individual intuition over institutional religion. Concurrently, Franz Mesmer’s theories of animal magnetism linked mental states to physical health, influencing a generation of healers and thinkers. The New Thought movement emerged from this milieu, drawing on John Locke’s definition of ideas and the transcendentalist belief that ideal spirituality “transcends” the physical and is realized only through individual intuition. This intellectual climate, combined with a growing dissatisfaction with orthodox Christianity, set the stage for a new spiritual movement that would eventually be called New Thought.

Main Narrative

Phineas Quimby and the Healing Method (c. 1830s–1860s)

The origins of New Thought are most often traced to Phineas Quimby (1802–1866), a clockmaker turned healer from Maine. Quimby initially practiced mesmerism but later developed his own method of healing, which he called “divine healing” or “the science of health.” He believed that illness was rooted in erroneous beliefs and that correcting these beliefs could restore health. Quimby’s approach was practical and experiential, and he taught that the mind could influence the body directly. His patients included Mary Baker Eddy, who later founded Christian Science, but Quimby himself did not use the term “New Thought.” Instead, his work was known simply as “Quimby’s method” or “mind cure.” Dresser’s history notes that Quimby was “the pioneer” of the movement, and his practice laid the groundwork for all subsequent metaphysical healing systems.

The Term “Christian Science” and the Split (1870s)

In the 1860s and 1870s, Mary Baker Eddy, one of Quimby’s patients, began to systematize his teachings into her own religious philosophy. She adopted the name “Christian Science” for her system, which she distinguished sharply from Quimby’s more eclectic approach. In 1875, she published Science and Health, which became the foundational text of Christian Science. While Eddy’s movement shared roots with Quimby’s healing practice, it soon diverged, emphasizing a more rigid theological framework. The term “Christian Science” thus became associated with Eddy’s organization, while other followers of Quimby sought alternative labels. This split was a pivotal moment in the movement’s history, as it forced Quimby’s other students to define their own identity.

The Mental Science Period (1870s–1880s)

Following Quimby’s death in 1866, his students—including Warren Felt Evans, Julius Dresser, and Annetta Dresser—began to develop and publish their own interpretations. The most prominent label during this period was “Mental Science.” Warren Felt Evans, a Swedenborgian minister, wrote several books in the 1870s and 1880s that articulated the principles of mental healing, using terms like “mental medicine” and “mind cure.” The Dressers, who had been healed by Quimby, also used “mental science” to describe their practice. This term emphasized the power of the mind to heal and transform, and it was widely used in the 1880s. The period is often referred to as the “Mental Science Period” in histories of the movement, as noted in Dresser’s own account.

Higher Thought and Other Early Labels (1880s–1890s)

As the movement expanded, other names emerged. Some practitioners used “Higher Thought,” a term that emphasized the elevation of consciousness above material concerns. The Wikipedia article on New Thought notes that the movement was also called “Higher Thought” in some contexts. Additionally, the phrase “The New Age” appeared in literature, suggesting a new era of spiritual understanding. These labels were often used interchangeably with “mental science” and “metaphysical healing.” The diversity of names reflected the movement’s decentralized nature, with various teachers and groups developing their own vocabularies. However, the need for a unifying term became apparent as the movement sought to organize.

The Emergence of “New Thought” (1890s)

The term “New Thought” itself began to gain traction in the late 1880s and 1890s. It was used to distinguish the movement from Christian Science and to emphasize its progressive, forward-looking philosophy. The first organizations, such as the International New Thought Alliance (founded in 1914, though precursors existed earlier), adopted the name. Dresser’s history includes chapters on “First Organizations” and “First Conventions,” indicating that by the late 1890s, the movement was coalescing around the label “New Thought.” The term was popularized by figures like Emma Curtis Hopkins, who taught many future leaders, and by publications such as The Nautilus and Unity Magazine. By the early twentieth century, “New Thought” had become the standard umbrella term for the diverse but related movements that emphasized the power of thought and positive affirmation.

Why It Matters in New Thought History

Understanding the sequence of names—from “divine healing” to “mental science” to “higher thought” and finally “New Thought”—reveals the movement’s evolution from a marginal healing practice to a recognized spiritual philosophy. Each name reflects a shift in emphasis: Quimby’s “divine healing” stressed spiritual intervention, while “mental science” highlighted the rational application of mental principles. “Higher Thought” pointed to the aspiration toward transcendent consciousness, and “New Thought” signaled a break from old dogmas and an embrace of modern, progressive spirituality. This nomenclature also helps clarify the relationship between New Thought and Christian Science, which shared roots but diverged in theology and practice. For historians and practitioners alike, tracing these names illuminates the movement’s intellectual debts to transcendentalism, mesmerism, and Swedenborgianism, and its contributions to later movements such as the human potential movement and modern self-help culture.

Primary Sources

• A History of the New Thought Movement (1919) by Horatio W. Dresser — A foundational historical account by the son of Quimby’s early followers, offering detailed chapters on Quimby, the Mental Science period, and the emergence of New Thought.
• Science and Health (1875) by Mary Baker Eddy — The central text of Christian Science, which grew out of Quimby’s teachings but diverged significantly.
• Mental Cure (1869) by Warren Felt Evans — One of the earliest books articulating mental science principles, illustrating the transition from Quimby’s method to a broader philosophy.
• The Quimby Manuscripts (edited by Horatio Dresser, 1921) — A collection of Quimby’s writings and lectures, providing primary insight into his healing method and terminology.
• Unity Magazine (founded 1889) — A periodical that helped popularize New Thought ideas, especially through the Fillmores’ Unity School.
• The Nautilus (founded 1898) by Elizabeth Towne — A widely read New Thought magazine that disseminated teachings across the United States.