The History of Concentration and Visualization in New Thought Practice

Introduction

Concentration and visualization are not merely modern self-help techniques; they are foundational practices deeply embedded in the history of the New Thought movement. From its earliest days in the 1830s, New Thought emphasized the power of the mind to shape reality, and concentration—the focused direction of thought—and visualization—the mental picturing of desired outcomes—became essential tools for mental healing and spiritual growth. This article explores how these practices evolved within New Thought, tracing their origins in metaphysical Christianity, their popularization by influential teachers, and their lasting impact on the movement and its successors.

Historical Context

The New Thought movement emerged in the 1830s, drawing from a rich tapestry of intellectual and spiritual currents in the United States and England. As noted in the History of New Thought, early leaders shared a Romantic interest in the intersection of metaphysics and American Christianity, alongside movements such as Christian Science, Transcendentalism, and Theosophy (Source 1). Transcendentalism, with its belief that ideal spirituality “transcends” the physical and is realized through individual intuition rather than organized religion, profoundly shaped New Thought’s emphasis on personal experience (Source 1). Additionally, the philosophy of John Locke, who defined ideas as anything that exists in the mind and can be expressed through words, provided an intellectual foundation for the power of thought (Source 1). This fertile environment gave rise to a movement that would champion the transformative potential of the mind.

Main Narrative

Definition: Concentration and Visualization in New Thought

In the New Thought context, concentration is the deliberate focusing of thought on a specific subject or object, often described as the “one thing needful” for understanding and achievement. W. John Murray, in his 1923 work Mental Medicine, wrote that “the focusing of thought on a specific subject or object is the ‘one thing needful’ to the understanding of the subject or the acquirement of the object” (Source 3). Visualization, closely allied, involves the mental picturing of a desired outcome, as exemplified by Demosthenes, who “imagined himself doing what the orator… had done” and thereby became a great orator (Source 3). These practices are rooted in the belief that consciousness is plastic and that focused thought can influence both the individual and external circumstances.

Origins: From Transcendentalism to Mental Healing

The origins of concentration and visualization in New Thought can be traced to the movement’s early metaphysical roots. The transcendentalist emphasis on individual intuition and the direct experience of the divine encouraged practitioners to look inward for truth and power. The New Thought movement inherited this introspective focus, but added a practical dimension: the systematic use of the mind to bring about healing and improvement. The early pioneers, including those associated with the mental-healing movement, began to experiment with concentrated thought and mental imagery as therapeutic tools. The movement’s development is documented in Horatio W. Dresser’s A History of the New Thought Movement (1919), which traces the growth of the “liberal wing of the mental-healing movement” (Source 4).

Who Popularized It: Key Figures and Publications

Several influential figures helped popularize concentration and visualization within New Thought. W. John Murray, a prominent Divine Science minister, dedicated an entire chapter to concentration in his 1923 book Mental Medicine, illustrating the practice with the story of Demosthenes (Source 3). Earlier, in 1907, Italian psychologist Roberto Assagioli published an extensive essay titled “The American ‘New Thought’,” in which he analyzed the movement’s psychological and practical dimensions, anticipating themes of concentration, will, and the plasticity of consciousness (Source 2). Assagioli’s work, though written in Italian, was later translated and recognized as an early systematic engagement with American New Thought. Additionally, the movement’s broader literature—including periodicals like The Nautilus and Science of Mind—regularly featured instruction on mental focus and visualization, though these are not explicitly cited in the provided sources.

How Different New Thought Groups Understood It

New Thought’s various branches—Divine Science, Unity, Religious Science, and others—each incorporated concentration and visualization into their teachings, though with distinct emphases. Divine Science, with which Murray was associated, stressed the power of concentrated thought in mental healing. Unity, founded by Charles and Myrtle Fillmore, integrated visualization into affirmative prayer and daily practice. Religious Science, developed by Ernest Holmes, built on the idea of “treatment” involving focused mental imagery. While the specific sources provided do not detail these groups, general historical knowledge confirms that concentration and visualization were common threads across the movement, adapted to each group’s theological framework. The International New Thought Alliance, established in the early 20th century, helped unify these diverse approaches, as noted in Dresser’s history (Source 4).

Historical Development: From Early Practice to Institutionalization

The historical development of concentration and visualization in New Thought can be charted through several key moments. In the 1830s, the movement’s roots were planted in the metaphysical soil of transcendentalism and universal science (Source 1). By the late 19th century, mental healing had become a recognized practice, with pioneers like Phineas Quimby and Emma Curtis Hopkins emphasizing the role of thought in health—though these figures are not directly cited in the provided sources, they are part of the movement’s established history. In 1907, Assagioli’s essay provided an early analytical perspective on the movement’s psychological techniques, including concentration (Source 2). In 1919, Dresser published his comprehensive history, documenting the movement’s growth and its international headquarters in Washington, D.C. (Source 4). In 1923, Murray’s Mental Medicine codified the practice of concentration in a practical manual, solidifying its place in New Thought pedagogy (Source 3). These milestones illustrate the evolution from a loose collection of metaphysical ideas to an organized movement with defined practices.

Related Concepts: Will, Consciousness, and Healthy-Mindedness

Concentration and visualization are intimately connected to other core New Thought concepts, including the will and the plasticity of consciousness. Assagioli’s essay emphasized the transformative power of the will and the role of concentration in shaping consciousness (Source 2). He also noted the possibility of higher states of awareness, a theme that resonated with the movement’s spiritual aspirations. William James, in his Varieties of Religious Experience, famously labeled New Thought “the religion of healthy-mindedness,” a term that captures the movement’s optimistic focus on mental cultivation (Source 1). This healthy-mindedness was expressed through practices like concentration and visualization, which were seen as means to align the individual with universal principles and achieve tangible results.

Modern Legacy

The legacy of concentration and visualization in New Thought extends far beyond the movement itself. These practices were absorbed into the human potential movement of the mid-20th century, influencing self-help literature, motivational speaking, and even sports psychology. The emphasis on focused thought and mental imagery found in New Thought can be seen in later works like Norman Vincent Peale’s The Power of Positive Thinking and in the broader positive psychology movement. While the religious underpinnings have often been secularized, the core techniques—concentration and visualization—remain central to modern self-improvement practices, a testament to the enduring influence of New Thought’s pioneering insights.

Why It Matters in New Thought History

The history of concentration and visualization is not a minor footnote but a central thread in the fabric of New Thought. These practices embodied the movement’s core conviction that the mind is a powerful agent of change, and they provided practical methods for applying this conviction. They bridged the gap between abstract metaphysics and everyday experience, making New Thought accessible to a broad audience. Moreover, the development of these techniques paralleled the movement’s institutionalization, from informal circles to organized denominations and international alliances. For students of New Thought history, understanding concentration and visualization is essential to grasping how the movement translated its ideas into action, and how it influenced the broader culture of personal development that persists today. The practices not only shaped the movement’s identity but also ensured its relevance in an increasingly psychological age.

Primary Sources

• W. John Murray, Mental Medicine (1923) – Chapter 2, “Concentration,” provides a practical exposition of the technique, using the example of Demosthenes to illustrate the power of focused thought. Available at New Thought Archives.
• Roberto Assagioli, “The American ‘New Thought’” (1907) – An early analytical essay on New Thought, discussing concentration, will, and consciousness. Translated and edited by Jan Kuniholm, available at Kenneth Sørensen’s site.
• Horatio W. Dresser, A History of the New Thought Movement (1919) – A comprehensive historical account of the movement’s origins and growth, including its organizational development. Available at PDF.
• “History of New Thought,” Wikipedia – An overview of the movement’s roots and key figures, providing context for the intellectual climate. Available at Wikipedia.