New Thought and the Origins of Positive Thinking: A Historical Overview

Introduction

The New Thought movement, described by psychologist William James as “the religion of healthy-mindedness,” emerged in the United States during the 19th century as a radical blend of metaphysical speculation and practical healing. It taught that the mind holds the key to physical health, material success, and spiritual well-being, and that conscious thought can directly shape external reality. This article traces the movement’s origins, its key figures and institutions, and its profound influence on what we now call positive thinking. From the mesmeric experiments of Phineas Quimby to the mass-market success of Rhonda Byrne’s The Secret, New Thought’s DNA runs through modern self-help culture. By examining its historical development, we uncover the roots of a worldview that continues to shape how millions understand the power of their own minds.

Historical Context

The New Thought movement arose in a fertile period of American intellectual and religious ferment. The early 19th century saw the rise of Transcendentalism, which emphasized individual intuition and the immanence of the divine in nature and humanity. Writers like Ralph Waldo Emerson and Henry David Thoreau argued that spiritual truth transcends organized religion and is realized through personal experience. Simultaneously, the theories of Franz Mesmer, an Austrian physician who claimed that a universal magnetic fluid connected mind and body, gained popularity in America as “mesmerism.” Mesmer’s ideas suggested that mental states could influence physical health, a concept that would become central to New Thought. In the 1830s and 1840s, the movement also drew on Swedenborgianism, with its emphasis on correspondence between spiritual and material realms. These currents merged with evangelical Christianity’s emphasis on healing and divine intervention, creating a rich soil for new religious movements. Christian Science, founded by Mary Baker Eddy in the 1870s, emerged from similar roots, though it diverged sharply from New Thought in its theology and practice. The broader context of industrialization, urbanization, and a growing middle class seeking self-improvement further fueled interest in mental healing and practical spirituality. New Thought coalesced as a distinct movement in the 1880s and 1890s, but its intellectual antecedents stretched back decades.

Main Narrative

Origins: Phineas Quimby and Mental Healing

Most historians trace the origins of New Thought to Phineas Parkhurst Quimby (1802–1866), a clockmaker and mesmerist from Maine. Quimby became fascinated with the power of suggestion and the mind’s ability to heal the body. He developed a method of “mental healing” based on the premise that illness is rooted in erroneous beliefs and that correcting those beliefs can restore health. Quimby did not found a formal organization, but his ideas circulated among patients and students. One of his most famous patients was Mary Baker Eddy, who later founded Christian Science. Quimby’s emphasis on the causative power of thought, the unreality of disease, and the importance of a positive mental attitude became foundational to New Thought. His work bridged the gap between mesmerism and a more explicitly spiritual philosophy, influencing a generation of healers and teachers.

Founders and Early Teachers

After Quimby’s death, several of his students and other independent thinkers developed his insights into systematic teachings. Emma Curtis Hopkins (1849–1925), often called the “teacher of teachers,” was a former student of Mary Baker Eddy who broke away to form her own New Thought ministry in the 1880s. Hopkins synthesized Quimby’s mental healing with a more explicit metaphysical theology, emphasizing the divine nature of humanity and the power of affirmative prayer. She trained many future leaders, including Charles and Myrtle Fillmore, founders of Unity, and Malinda Cramer and Nona Brooks, founders of Divine Science. William Walker Atkinson (1862–1932) was another prolific writer who popularized New Thought ideas through numerous books and periodicals, blending Eastern mysticism with Western mental science. Ralph Waldo Trine (1866–1958) wrote In Tune with the Infinite (1897), a classic that sold millions of copies and brought New Thought concepts to a mainstream audience.

Beliefs and Core Concepts

New Thought is not a single creed but a loosely defined family of teachings. Its core beliefs include the idea that God is an impersonal, universal Mind or Principle rather than a personal deity; that human beings are expressions of this divine Mind; that illness and lack are caused by negative or erroneous thinking; and that by changing one’s thoughts—through affirmations, prayer, and visualization—one can change one’s life. The movement emphasizes the power of the subconscious mind and the practice of “scientific prayer” or “affirmative prayer.” Unlike Christian Science, New Thought generally does not deny the reality of matter but sees it as a manifestation of mind. This pragmatic focus on mental causation made New Thought attractive to a broad audience seeking practical solutions to health and financial problems.

Institutions and Organizations

The movement coalesced into several major institutions. The International New Thought Alliance (INTA) was founded in 1914 to unify various New Thought groups; it continues to serve as an umbrella organization today. Unity, founded by Charles and Myrtle Fillmore in 1889 in Kansas City, Missouri, became one of the largest New Thought denominations, with its flagship magazine Unity and a worldwide following. Divine Science, developed by Malinda Cramer and Nona Brooks in the 1880s and 1890s, established churches in Denver and other cities. Religious Science, founded by Ernest Holmes in 1927, synthesized New Thought with a more systematic philosophy; its magazine Science of Mind remains a leading publication. These organizations, while distinct, share a common metaphysical vocabulary and a focus on the transformative power of thought.

Publications and Dissemination

New Thought spread largely through print. Early periodicals such as The Christian Science Journal (though aligned with Eddy’s movement) and later Unity Magazine, The Nautilus, and Science of Mind carried teachings to a wide readership. Books like Trine’s In Tune with the Infinite and Atkinson’s many works reached millions. These publications framed New Thought as a practical, scientific approach to spirituality, appealing to a modern, progressive audience. The movement also embraced correspondence courses and evening classes, making its ideas accessible to those who could not attend a church or center.

Major Events and Changes Over Time

New Thought experienced its greatest growth in the late 19th and early 20th centuries. The 1890s and 1900s saw a proliferation of New Thought churches and study groups across the United States. The movement faced internal debates over theology and practice, particularly regarding the nature of God and the role of Jesus. Some groups emphasized a more Christian interpretation, while others leaned toward a more universalistic or even pantheistic view. The founding of INTA in 1914 marked an attempt to bridge these differences. In the mid-20th century, New Thought’s influence waned in the face of mainstream Protestantism and the rise of psychology, but it never disappeared. The 1960s and 1970s saw a revival of interest in metaphysical spirituality, and New Thought ideas merged with the human potential movement, influencing figures like Norman Vincent Peale and later the self-help industry.

Present-Day Organizations

Today, New Thought continues through several active organizations. Unity remains a major denomination with churches and centers worldwide. The International New Thought Alliance still holds annual conferences and publishes a journal. Religious Science, now known as Centers for Spiritual Living, has a global presence. Divine Science, while smaller, maintains a network of study groups. These organizations have adapted to modern times, offering online courses and embracing a more inclusive, diverse membership. Their teachings continue to shape contemporary positive thinking, as seen in the popularity of books like The Secret and the broader self-help genre.

Why It Matters in New Thought History

The New Thought movement’s significance lies not only in its own institutional history but in its profound influence on Western culture. It was the first major Western movement to systematically articulate the idea that thoughts create reality, a concept that now pervades self-help literature, motivational speaking, and even cognitive-behavioral psychology. New Thought bridged the gap between religious faith and scientific aspiration, offering a “practical” spirituality that promised tangible results. Its emphasis on the individual’s power to shape their own destiny resonated with American individualism and the optimistic spirit of the age. Moreover, New Thought’s legacy is visible in the human potential movement, the New Age movement, and the global self-help industry. Figures like Norman Vincent Peale, Dale Carnegie, and Rhonda Byrne all drew directly or indirectly from New Thought principles. For students of New Thought history, understanding this movement is essential to grasping the genealogy of modern positive thinking and the enduring appeal of mind-over-matter philosophies.

Primary Sources

Researchers seeking to explore New Thought history have a rich array of primary sources at their disposal:

• Phineas Quimby’s Manuscripts (c. 1850s–1860s) – A collection of Quimby’s writings on mental healing, preserved by his son and later published in parts. These manuscripts reveal the foundational ideas of New Thought.
• Emma Curtis Hopkins, Scientific Christian Mental Practice (1890s) – A key text outlining Hopkins’ method of affirmative prayer and her metaphysical theology.
• Ralph Waldo Trine, In Tune with the Infinite (1897) – A bestseller that popularized New Thought for a mass audience, illustrating the movement’s practical message.
• Charles Fillmore and Myrtle Fillmore, Unity Magazine (1889–present) – The flagship periodical of the Unity movement, documenting its evolution and teachings.
• Ernest Holmes, Science of Mind (1926) – The foundational text of Religious Science, synthesizing New Thought into a systematic philosophy.
• International New Thought Alliance, Proceedings and Yearbooks (1914–present) – Records of the organization’s meetings, resolutions, and member groups.
• William Walker Atkinson, The Mastery of Being (1911) – A representative work of Atkinson’s prolific output, showing the blending of New Thought with Eastern ideas.