The History of the Subconscious Mind in New Thought

The concept of the subconscious mind—a vast, often hidden reservoir of thoughts, memories, and beliefs that influences human experience—became a cornerstone of the New Thought movement. Emerging in the late 19th century as a blend of metaphysical Christianity, mesmerism, and Transcendentalist optimism, New Thought taught that mental states directly shape physical reality. The subconscious, as understood by its leading figures, was the channel through which divine ideas could transform the body and circumstances. This article traces the historical development of this idea, from Phineas Quimby’s early experiments in mental healing to the institutional systems of Divine Science, Unity, and Religious Science, showing how the subconscious became a bridge between spiritual truth and practical living.

Historical Context

The New Thought movement arose in the mid-19th century United States, a period of intense religious ferment and intellectual curiosity. Transcendentalism, with its emphasis on intuitive knowledge and the divine in nature, had already challenged orthodox Calvinism. Mesmerism, a popular pseudo-science of the era, introduced the idea that a subtle fluid or force could influence the mind and body, often through suggestion. Swedenborgianism contributed a mystical cosmology of correspondences between spiritual and material realms. Into this milieu stepped Phineas Parkhurst Quimby (1802–1866), a clockmaker and mesmerist from Maine who abandoned the use of magnets and instead came to believe that illness was rooted in erroneous beliefs. Quimby’s method involved conversing with patients to uncover their false assumptions and then replacing them with true, spiritual ideas—a practice he called “the truth.” Although Quimby never used the term “subconscious,” his approach implied that the mind operated on levels below conscious awareness, and that correcting these hidden beliefs could heal the body.

After Quimby’s death in 1866, his ideas spread slowly. One of his early patients, Warren Felt Evans, published The Mental Cure in 1869, which systematized Quimby’s teachings and introduced them to a wider audience. The period from 1866 to the 1880s is often called the “Mental Science Period,” during which Evans and others, including Julius Dresser (father of historian Horatio Dresser), articulated a philosophy of mental healing that emphasized the power of suggestion and the existence of a deeper, non-conscious mind. This period set the stage for the formal organization of New Thought in the 1890s.

Main Narrative

Origins: Quimby and the Subconscious

Phineas Quimby’s healing practice, which he developed in the 1850s and 1860s, was revolutionary for its time. He argued that disease was not a physical entity but a “false belief” held in the mind, often unconsciously. His method involved sitting with patients, listening to their symptoms, and then explaining the spiritual truth that contradicted their fears. Quimby believed that the mind had two levels: a conscious, reasoning mind and a deeper, “involuntary” mind that governed bodily functions. This latter mind, which he sometimes called the “spiritual” or “interior” mind, was the seat of health or disease. By correcting the conscious beliefs, Quimby aimed to influence the deeper mind, thereby restoring health. His manuscripts, later preserved by the Dresser family, contain extensive reflections on this process, though he did not use the term “subconscious.”

The Mental Science Period: Evans and the Formalization of Mental Law

Warren Felt Evans, a Swedenborgian minister who became Quimby’s patient, was the first to publish a systematic exposition of mental healing. His book The Mental Cure (1869) argued that mental states are causative, and that the “interior” or “unconscious” mind is the medium through which spiritual forces operate. Evans emphasized the role of suggestion and the need to align one’s thoughts with divine law. His later works, including The Divine Law of Cure (1881), developed a more elaborate psychology that anticipated later concepts of the subconscious. Horatio Dresser, in his 1919 history, notes that Evans practiced quietly in Salisbury, Massachusetts, and his writings were among the earliest to articulate the principles that would become New Thought.

Emma Curtis Hopkins and the “Scientific Christian Mental Science”

Emma Curtis Hopkins (1849–1925), a former student of Mary Baker Eddy, broke with Christian Science in the 1880s to teach a more inclusive form of mental healing. She is often called the “teacher of teachers” because she trained many future New Thought leaders, including Charles and Myrtle Fillmore (Unity) and Ernest Holmes (Religious Science). Hopkins taught that the subconscious mind is the “receiver” of divine ideas, and that by affirming spiritual truths, one could impress these ideas upon the subconscious, which then manifested them in the body and circumstances. Her curriculum, known as “Scientific Christian Mental Science,” included a detailed understanding of the mind’s layers, drawing on both Christian mysticism and the emerging psychology of the day. Hopkins founded the Emma Hopkins College of Metaphysics in Chicago in the 1890s, which became a training ground for the movement’s leaders.

Unity and the Fillmores: The “Silent” Mind

Charles and Myrtle Fillmore, who founded the Unity movement in 1889, were deeply influenced by Hopkins. They developed a practical system of prayer and affirmation that specifically targeted the subconscious, which they called the “silent” or “subjective” mind. Unity’s teachings emphasized that the subconscious is always active, recording every thought, and that by consciously choosing positive affirmations, one could reprogram it for health and abundance. The Fillmores published Unity Magazine (from 1890) and later established Unity School of Christianity in Missouri. Their writings, such as Charles Fillmore’s Christian Healing (1909), described the subconscious as a “universal mind” that connects the individual to God’s infinite supply. Unity’s approach made the subconscious a central devotional and practical tool for millions of readers.

Ernest Holmes and Religious Science: The Subconscious as Creative Medium

Ernest Holmes (1887–1960), who studied with Hopkins and was influenced by the writings of Ralph Waldo Trine and others, founded Religious Science in the 1920s. His seminal work, The Science of Mind (1926), synthesized New Thought teachings with contemporary psychology, giving the subconscious a prominent role. Holmes described the subconscious as the “law” side of mind—a neutral force that receives the impressions of conscious thought and brings them into manifestation. He taught that by consciously affirming truth and aligning with the “One Mind,” individuals could direct the subconscious to create health, prosperity, and happiness. Holmes founded the Institute of Religious Science and Philosophy in Los Angeles, and his magazine, Science of Mind (from 1927), spread these ideas widely.

William Walker Atkinson and the Popularization of the Subconscious

William Walker Atkinson (1862–1932), an attorney and prolific writer under several pseudonyms, played a major role in bringing the concept of the subconscious to a mass audience. His books, such as The Subconscious and the Superconscious Planes of Mind (1909) and The Master Key System (1912), blended New Thought with elements of Eastern philosophy and New Psychology. Atkinson described the subconscious as a powerful “servant” that could be trained through autosuggestion and visualization. His writings were widely read in the early 20th century and helped popularize the idea that the subconscious is the key to personal transformation.

Why It Matters in New Thought History

The subconscious mind became the operational mechanism that made New Thought practical. Without it, the movement’s central claim—that thoughts create reality—would have lacked a plausible psychological basis. The concept allowed New Thought to explain how divine ideas could become physical healing, why affirmations worked, and how unconscious beliefs could cause disease. It also bridged the gap between spiritual metaphysics and the emerging field of psychology, making New Thought attractive to educated Americans seeking a rational yet spiritual approach to life. The emphasis on the subconscious influenced later movements, including the human potential movement of the 1960s and the contemporary self-help industry. Today, the idea of reprogramming the subconscious through affirmations, visualization, and mindfulness remains a staple of popular spirituality, a direct legacy of the New Thought pioneers who first systematized these practices.

Primary Sources

• Phineas Quimby’s Manuscripts (1850s–1860s) – Unpublished notes and letters preserved by the Dresser family, now available in archives. They contain Quimby’s early theories on mental healing and the interior mind.
• Warren Felt Evans, The Mental Cure (1869) – The first published book on Quimby’s method, establishing the foundation of mental science.
• Horatio W. Dresser, A History of the New Thought Movement (1919) – A contemporary account by a participant, offering detailed chronology and interpretation.
• W. John Murray, Mental Medicine (1923) – A New Thought text that explicitly discusses the subconscious mind as a “vast submerged storehouse of memories” (Chapter 7).
• Emma Curtis Hopkins, Scientific Christian Mental Science (1888) – A course of lessons that systematized the idea of the subconscious as a receiver of divine truth.
• Charles Fillmore, Christian Healing (1909) – Unity’s classic work explaining the “silent” mind and its role in healing.
• Ernest Holmes, The Science of Mind (1926) – The foundational text of Religious Science, detailing the subconscious as creative law.