THE MOXIE OF MARY, MYRTLE, AND MADAME

by

VICTORIA C. LEWIS

A thesis submitted in partial fulfillment of the requirements for the degree of

MASTER OF METAPHYSICAL SCIENCE

October 21, 2013

On behalf of the Department of Graduate Studies of the University of Metaphysics. this submission has been accepted by the Thesis Committee.

______Thesis Supervisor

______Dean

______Member

TABLE OF CONTENTS

Introduction………………………………………………………..…………1

Review of Literature……………………………………………………….…5

Discussion...... 19

Conclusion……………….…………………………………………………...24

Works Cited….……………………………………………………………….27

ii Introduction

Once upon a time in a very chic New York City hotel, a distinguished and prosperous Partner of an Executive Search Firm hosted a holiday party for his staff. The fabulous, but not exactly functional, design of the lobby left the host without a seat to rest.

Among the guests was one young maiden who leaned more towards practicality than formality. She marched (or glided depending on whom you ask) up to the concierge and asked for another chair. Surprisingly, the response was that the hotel’s famous interior designer (who - although not present physically - seemed to be presiding in spirit) would not approve of such a request. Undaunted, the young maiden replied, “However, unlike the prosperous Partner standing there, your famous designer is not paying for this celebration – please bring us a chair.”

When the young maiden returned to her spot among the revelers, the assistant to the prosperous Partner leaned over and whispered in her ear, “I never knew you had moxie.” To which the young maiden responded, “What’s moxie?”

I had never heard the word until that night. And I suppose my dear friend was right in her observation. It was rare for me to display it. “Moxie” – as per Webster College

Dictionary’s second definition of the slang term is courage and boldness; nerve. In my own little example, moxie could also be called motivation created by a cause greater than staying within an expected behavioral pattern or maintaining the status quo.

Mary Baker Eddy, Myrtle Fillmore, and Madame Helena P. Blavatsky. Courage, boldness, and nerve. Moxie for short. These three women had it in spades. 2

But why? Who were these women? What made them act in such a way? Where did their boldness come from? When did they get it? And more important, how do I get me some?

It seems these three women were anomalies. In my opinion, they were not. My intention is to shed light on these three women so their lives may provide some guidance to the how we modern women (and men) may move forward with moxie in our own metaphysically-based professions while possibly inspiring and leading the way for others.

As with any exploration, one must start with the facts.

Fact one: In the 1800s when a woman’s place was in the home being the expected wife and mother; these three women became entrepreneurs in the business-sense spearheading three distinct spiritual movements, , Unity, and Theosophy, that are still, over 100 years later, active faiths in a world driven by more patriarchal religions.

Fact two: They each had an inner understanding of Hamlet’s remark that, “There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy”

(Shakespeare 31-32). And more important, they were all active practitioners of this profound statement through their healing demonstrations and other physical manifestations.

Fact three: Once each discovered the Truth, they made a conscious choice to follow this path created from their inner “I know that I know” sense of what is real versus temporal.

Their actions going forward, regardless of the obstacles they faced, stayed true to their deeper connection to this higher knowledge versus returning to the common mindset and religious beliefs of the time.

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Fact Four: Like a pebble creating tiny waves when dropped in the ocean, each began making their mark in history by starting small (very small.) However, by gaining a reputation through results and the corresponding word of mouth, their following grew and their influence spread.

Fact Five: They were all challenged in a way that as declared in a

Message to the Mother Church in 1900, “Conflict and persecution are the truest signs that can be given of the greatness of a cause or of an individual. . .” (Gottschalk 10). And yet they all moved forward facing any obstacles head-on. Note that Mary’s remark here was made seven years before she became the target of the twentieth century’s first major legal suit known as the “Next Friends Suit” (and the corresponding media frenzy.)

There, of course, have been many women with various amounts of moxie to follow in these women’s footsteps. My own life began as a fourth generation female Christian

Scientist. The story passed down by my maternal grandmother was that her mother had been bed-ridden with what seemed to be more mental than physical reasons. A Christian Science

Practitioner sat with her one evening and after the visit, my great-grandmother came down to join the family at dinner for the first time in over a year. Whether it is a true story or not, what I do know is my grandmother was a devoted Christian Scientist who raised my mother who then raised me in a religion no one in my small Midwest town had heard of short of

“the folks that don’t believe in doctors.”

My own spiritual growth has expanded to include the study and Sunday attendance of other Metaphysically-based Western religions. I have delved into what my grandmother would hardly consider compatible to her faith with regard to esoteric studies and Eastern

4 philosophies. But these interests are because I was blessed to have begun my life born into a family that allowed the matriarchs to pass down and practice what was still considered, a hundred years later, a radical choice compared to the Catholic and various Protestant options surrounding us.

In the end, my reason for writing about these three women is mostly one of gratitude.

In a way, this thesis is also an opportunity to thank each one for their fearless, Truth-seeking lives. As I discuss the courage of Mary, Myrtle, and Madame, may what is discovered also serve as a tribute to these foremothers. Their individual quests created the bi-product of

“organized” religions, which were catalysts in the spiritual growth of so many others. Truly if it had not been for one of them, my childhood and adult life would have been oh so different.

Please note, normally Mary Baker Eddy is referred to as “Mrs. Eddy,” and Madame

Helena P. Blavatsky is more commonly known as “HPB.” However, in keeping with the title of this paper (unless in direct quotes,) they will be referred to as Mary and Madame.

5

Review of Literature

Because two out of the three women overcame lifelong struggles with illness or injuries by manifesting health in their forties (Myrtle at age 42 and Mary at age 45,) and

Madame’s second arrival to America at the age of 42 began a more formal documentation of her accounts, my review of literature will reflect their activities starting around this point of time for each. Knowing they all began such lasting legacies in their forties should be inspiration enough to those who may feel they are too “old” or it is too late to make any difference in their life let alone the lives of others.

Mary, born the earliest among the three in 1821, experienced a life of intermittent illnesses with the final “blow” to her health occurring when she suffered a severe fall on the ice in early 1866. As described by in Rolling Away the Stone, this “. . . might well have marked an acceleration of the downward spiral of her life. Instead, she saw it as leading to her discovery of how disease could be healed, humanity redeemed, and the power of original Christianity restored through the action of God, the divine Mind, on human minds and bodies” (11).

Her complete healing from the fall redirected Mary’s life as she focused on fully understanding the “science” behind her demonstration. Although she was gaining a reputation as a healer, her main agenda was to have a written account on the principles behind her belief of man’s Spiritual reality. Her efforts resulted in the publication of Science and Health with Key to the Scriptures in 1875. Besides being an in-depth metaphysical exegesis of the Bible, it serves as a daily textbook for practicing Christian Scientists (in conjunction with the King James Version of the Scriptures.)

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Myrtle also had a long history of chronic illness which influenced many aspects of her life. In search of an answer, she (along with her husband) began studying the works of a variety of spiritual teachers. This culminated in the attendance of a series of classes taught by (a previous student of Mary’s.) However, Myrtle did more than understand the teachings on an intellectual level. She understood them from the point that as she stated, “. . . in 1887, the tuberculosis that she had contracted as a young woman, and from which she almost died, was no longer a factor in her life. She attributed her healing to practicing Truth Principles.” More specifically, Myrtle stated, “You ask what restored me to vigorous health. It was a change of mind from the old, carnal mind that believes in sickness to the Christ Mind of life and permanent health” (Vahle 45).

Myrtle’s initial reaction to her newly restored health was to prove the knowledge and principles behind this “miracle” were indeed real and repeatable. Unlike Mary, Myrtle wanted to immediately begin focusing on healing others. She acted with faith on her first

“patient” as she turned her attention on her laundress who had a bout of bronchitis. “. . . I turned within myself, and for the first time gave what might be called a ‘Treatment.’

Imagine my joy when I found that the effect was instantaneous” (45). This began a new chapter in Myrtle’s life as one by one word spread on her ability to heal.

Madame’s lifelong spiritual journey took a sharp turn when, as a young woman, she began instructions with the “Masters.” She claimed her teachers were men of flesh and blood who had conquered physical limitations. They had accomplished this feat by seeing through the illusion of Maya (the veil of everyday consciousness separating us from the true

Self as described in Hindu Vedic philosophy.)

7

As stated by Daniel Caldwell in The Esoteric World of Madame Blavatsky, “In the opinion of the Mahatmas, she was the best available instrument for the work they had in mind, namely to offer to the world a new presentation, though only in brief outline of the age-old Theosophia . . . That body of Truth, of which religions, great and small, are but as branches of the parent tree” (39).

In his book, Madame Blavatsky: The Mother of Modern Spirituality, author Gary

Lachman describes how Madame’s education was intensified when a life-threatening throw from her horse in 1864 fractured her spine and left her in a coma for months. During this time, which she referred to as her “creative illness,” she lived in a dream state. The experience culminated in her achieving not only restored health but having full control of her psychic powers. She came out a changed person. (2012: 50-51).

After her recovery, Madame’s studies continued. The reality of travel in the 1800’s can only confirm how devoted she was to discovering the Universal wisdom hidden within the various religions, guarded esoteric truths and ancient occult practices. Then while in

Paris in 1873, “. . . Out of the blue a message came from Master M . . . She was to head to

America, tout de suite” (85). Madame followed orders by immediately sailing to New York.

Meanwhile, during the years following her personal healing demonstration, Mary‘s drive to understand the larger Truth was all encompassing. As emphasized by Gottschalk, “It was at this point that she emerged from months of wavering and self-searching to become a woman with a spiritual mission. She devoted herself to developing the spiritual insight she had first glimpsed at the point of her healing and set forth – haltingly, and then with increasing assurance and conviction . . .” (79). Given the choice between her physical and

8 spiritual needs, she chose the latter. After declining her wealthy sister’s offer of a life of security because it came with the stipulation she had to “attend our church and give over your theory of divine healing” (Smith 56), Mary basically lived a nomad’s life. For the next seven years she moved from one boarding house to another, studying the Bible and writing her metaphysical interpretations which culminated in the publication of Science and Health.

Truly, if Mary’s main legacy could be considered this cohesive translation of the

Bible from a metaphysical viewpoint, Myrtle’s may well be establishing an organization focused not only on healing in general, but on the more far reaching practice of absent healing. “Healing others through prayer – physically, psychologically, and spiritually – has been central to Unity work from its earliest beginnings” (Vahle 72).

Myrtle’s passion for helping others had already resulted in a full-time healing practice as well as role as a spiritual teacher when the Society for Silent Unity began in 1890

(later known simply as Silent Unity.) According to Vahle, Myrtle wrote in the inaugural issue of Modern Thought magazine that same year,

I have seen very manifest effects from it, perhaps as clear and striking as

those that flow from present treatment. Therefore, this absent treatment, so

called is one of the noblest and most beautiful phenomena that can be

contemplated. It was always deemed sacred to pray for the absent . . . It is an

intelligent and philosophical laying hold of eternal life for the benefit of

others. (53)

Now with Madame settled in New York long enough to gather like-minded individuals into her circle, all of her years of searching and studying finally took shape with

9 the formal organization of the Theosophy movement on September 13th, 1875. The first tenant of Theosophy is, “To form the nucleus of a universal brotherhood of humanity, without distinction of race, creed, sex, caste, or color . . . Yet, in actual practice, at least during HPB’s lifetime, it was the first aim (first tenant) to which she devoted the most time and energy” (Lachman 134). While her written contributions were substantial and, as will be discussed later, uniquely achieved, it may well be argued it was her drive to unite all under this mantle of Oneness that is her legacy.

Although I would say “spiritual”, “intelligent,” and “determined” are three words that would quickly sum up the character of these three women, let us learn a little about them from those who knew them during their lifetime.

In a newly expanded edition of We Knew Mary Baker Eddy, a student, Jennie E.

Sawyer, speaks of Mary as,

Mrs. Eddy at this time was a woman past sixty years of age, a well preserved,

beautiful woman – not so much because of her physical charm as because

there was discernible an inward light or reflection of thought that shone

through her countenance that was an entirely new expression of being. This

had its own influence – one felt drawn to a better Life just from being in her

presence . . . (C.S. Pub. Society 13)

Dr. George F. Jelly was one of the assigned masters involved with the Next Friends

Suit which occurred towards the end of Mary’s life. The lawsuit was basically an interrogation of Mary’s mental facilities and physical health. Dr. Jelly commented a year after the event, “. . . having never met Eddy before, he had not been in the room with her for

10 five minutes ‘when I realized I was in the presence of the most intelligent and spiritual woman I had ever met’ ” (Gottschalk 31).

Myrtle as described by her granddaughter, Rosemary Fillmore Rhea, in the introduction to a collection of Myrtle’s written works, How to Let God Help You, states,

“Myrtle was a spiritually liberated woman who dedicated her life to helping people explore the wonder within them” (Fillmore 3).

Of course, the person who knew Myrtle best was her husband Charles Fillmore. In an interview conducted in 1902 regarding the establishment of the Unity movement he describes her tenacity, “Encouraged by my wife, I persevered when almost at the point of failure; and if there comes any universal success out of this continuous effort she should have the greater share of the credit” (Vahle 78).

A fellow resident of the co-operative residence Madame shared with forty other women, Elizabeth G.K. Holt commented, “Mme. Blavatsky sat in the office a large part of her time, but she seldom sat alone; she was like a magnet, powerful enough to draw round her everyone who could possibly come . . . Her whole appearance conveyed the idea of power” (Caldwell 41).

With regard to Madame’s character while living in India after leaving New York,

A.P. Sinnett, an editor for a local publication, Pioneer, described her as, “She certainly had none of the superficial attributes one might have expected in a spiritual teacher” (123). He continues by clarifying that although,

I have said a good deal of her impetuosity and indiscretions of speech and

manner and of the way in which she will rage for hours, if allowed . . . But it

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must be understood that, almost at any time, an appeal to her philosophical

intellect will turn her right off into another channel of thinking . . . her

information concerning Eastern religions and mythology, the subtle

metaphysics of Hindu and Buddhist symbolism, or the esoteric doctrine itself.

(123-124)

It is not every day an individual focused on her own personal agenda not only achieves her goal but then has the ability to turn this achievement into a national (or international) movement.

With regard to the similarities of all three, if embraced by the reader, these examples may serve as how to follow in the footsteps of such remarkable pioneers while creating one’s own unique path within the metaphysical field today.

The first common thread was their real desire to “spread the word” by being in front of an audience whether by teaching, preaching, informal gatherings or lectures.

Myrtle realized that even though “Healer” had become the reputation she was gaining, “. . . the real goal was advancing the spiritual development of the patient.” (Vahle

48). As a result she included the title of “Teacher” to her “Healer” role when she set up her first practice with her husband in Kansas City, Missouri. How unusual it must have been in those days to see husband and wife hanging a plaque outside a place of business equally promoting their services.

Although it is commonly known that both Charles and Myrtle Fillmore had an equal hand in founding the Unity movement, what may be less acknowledged is again, the active and equal role that Myrtle played in an era when a wife was to be subservient to her

12 husband. With regard to all things Unity, she had no intention of taking a back seat or of settling as second fiddle. According to Vahle, “A regular attendee at their Sunday services testified that Myrtle was never just a part of the supporting cast. He wrote: ‘For many years

Myrtle Fillmore took more than half the time allotted to the Sunday morning lecture. Many times I have sat in the audience and heard Mr. Fillmore remark at the close of her talk that it was time to close the service and that he would just add a few closing remarks . . .’ ” (77).

Nor was she a wall flower when it came to giving instruction, “This same Unity student observed, “She taught classes and often when she attended classes of other teachers she would almost take over the class because she was so filled with the desire to expound the

Truth as she saw it” (77).

Mary, being the discoverer and sole founder of Christian Science found herself equally driven to not only “expound the Truth” but to do so despite the challenge of being a female located in such a patriarchal, Protestant and Puritanical demography as New

England.

Mary, like Myrtle, had started a teaching and healing practice by originally setting up an office location with a male partner (Richard Kennedy in Lynn, Massachusetts.) However, she went a step farther by providing a formal educational institution when The

Massachusetts Metaphysical College was chartered by the Commonwealth in January of

1881. By the time Mary ceased teaching permanently by dissolving the school in May of

1889, “. . . more than 300 applications for enrollment at the college lay piled on Eddy’s desk” (Smith 91).

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“C. Lulu Blackman recorded her Primary Class experience (as a student) in We

Knew Mary Baker Eddy. The first day, Eddy walked in and faced her students ‘as one who knew herself to be a teacher by divine right. She was every inch the teacher’ ” (82).

As a preacher, “Attendance at her Sunday services at Hawthorne Hall steadily increased. People crammed the aisles, and others were turned away by signs announcing No

More Standing Room” (86).

Mind you, her success was not overnight. In 1876, Mary’s first attempt to create a cohesive group with a small handful of folks consisting of mainly workers from the Lynn,

Massachusetts’ shoe industry met with mixed results. Nonetheless, a dozen years later and at the age of 67, Mary’s accomplishments were an impressive combination of Divine direction and human engineering from a petite but determined woman.

Also having a commanding presence, Madame often gathered audiences in her own residence. At “the Lamasery” – the name given to her last apartment in New York, Lachman states, “For the next few years, the Lamasery was New York’s most famous salon, where

Christians, Jews, and ‘heathens’ met with artists, intellectuals, and bohemians, as well as doctors, lawyers, and aristocrats . . .” (145). And although there were lively discussions among the group, it was Madame that held court.

After leaving New York for India and while visiting Ceylon (Sri Lanka), Madame’s companion, Colonel Henry “Olcott writes of giving speeches in packed halls, of newspapers filled with accounts of their visit . . . Now they had a country looking to them as saviors”

(194).

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However, like performing artists, when these women were in front of their

“audience,” it was of the moment and ephemeral. What largely established the lasting influence of their organizations was their dedication to putting pen to paper. The daily habit of writing combined with the impressive amount of work these three women accomplished as a result of this practice is their second similarity.

Mary herself believed the impersonal aspect of the written word was the key to avoiding a growing religion based on a founder’s popularity – knowing the fate of this type of religion relied solely on the longevity of its leader. As she wrote in a letter to a student,

“You cannot build on personality or you build on sand” (Smith 95).

As mentioned earlier, Mary’s first years focused on studying the Bible and writing the Science and Health. As stated in The Life of Mary Baker Eddy by , “Her application to her purpose from 1872 to 1875 was more rigid, more exclusive, more laborious than it had ever been . . . It was the book and nothing but the book which engrossed her. These three years saw her in public rarely . . .” (200). Numerous revised editions also followed throughout her life in conjunction with the expansion of her own spiritual understanding.

This and many of her other written accomplishments as well as books about Mary are still in circulation as a result of Mary founding the Christian Science Publishing Society in 1898. Various periodicals begun by Mary such as The Christian Science Journal and the

Christian Science Sentinel continue to be published to this day (wikipedia.org).

Unfortunately, Myrtle is not readily known for being an author like her husband

Charles. Her main publications were inspired by her love for children with the Wee Wisdom

15 magazine and book entitled Wee Wisdom’s Way. However, she certainly wrote on a daily basis whether it was correspondence of healing letters and prayers to those seeking her services, columns in the various Unity publications or writings forming the basis of lectures.

Her desire to help others through the written word was well known. “Even in her eighties,

Myrtle participated in the daily healing meetings, and answered letters of those who wrote for prayer and spiritual guidance” (Vahle 59-60).

Like Christian Science, Myrtle’s legacy of Unity is also supported today through writing in the form of regular publications such as Daily Word and Unity Magazine

(unity.org).

Madame also realized that in order to establish her movement a “Bible” would be needed to pass down the concepts of Theosophy. Her first tome Isis Unveiled published in

1877 was written while living in New York. “Modern Theosophists hold the book as a revealed work dictated to Blavatsky by Theosophy’s Masters” (wikipedia.org).

Hiram Corson observed Madame during September and October of 1875 while she lived with his family in Ithaca, New York. He corroborates the concept of Isis Unveiled being accomplished by more than her drive and discipline.

She would write in bed, from nine o’clock in the morning till two o’clock the

following morning . . . She herself told me that she wrote down [quotations

from books] as they appeared in her eyes on another plane of objective

existence, that she clearly saw the page of the book and the quotation she

needed, and simply translated what she actually saw into English. (Caldwell

67)

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Madame’s second tome, The Secret Doctrine, was published in 1888. Countess

Constance Wachtmeister provided her with a residence and companionship while she wrote.

She also confirmed Madame’s discipline as well as unique access to her reference materials.

According to the countess, Blavatsky was a hard worker. HPB rose at six,

and was at her desk by seven, where she worked until one, when she had a

brief lunch, and was back at work until seven P.M . . . Wachtmeister speaks of

the ‘poverty of her traveling library,’ and of ‘manuscripts . . . overflowing

with references, quotations, allusions’ that couldn’t be accounted for by the

books on hand. (Lachman 233-234)

As her long time “chum” Olcott confirmed, “I worked with Madame Blavatsky several years and know all about it. She is a steam engine at writing . . .” (Caldwell 379).

The third common finding was interestingly enough, a role reversal of sorts with all three having a “man behind the woman.” Although this discovery may surprise, it also confirms women of moxie do not have to go it alone.

For Myrtle, well known is her partnership in the Unity movement with her husband

Charles Fillmore. Why I have said “behind” is, although Charles indeed accomplished much and is deserved in his own right, it was Myrtle that created the circumstances which resulted in the change of not only hers but her husband’s future endeavors. As discussed earlier,

Unity at its core is really the result of Myrtle first having restored her own health followed by her building reputation as a “healer.” Realistically the growing demand within her community created not only a full-time job for her but also the need for an assistant.

Establishing an office in the 1890’s most likely required a male counterpart to provide the

17 proper social etiquette. Fortunately due to his interest and abilities, Charles was able to fill this role.

As Charles Fillmore is the published writer who provided an impressive library of books for Unity including the Metaphysical Bible Dictionary, my concern is, at least in this day and age, it is probably Charles who comes to mind as the main component of Unity’s founding. However, numerous examples of Myrtle’s equal if not more so involvement during their lifetime have been given. And, as mentioned earlier, as the demands upon them grew, Charles felt he would have given up long ago on the Unity movement if it had not been for Myrtle’s unwavering commitment.

Madame also established a relationship with a man who became a lifelong supporter of her cause shortly after her arrival in New York. Colonel Henry Steel Olcott had already accomplished much in his own quite impressive career history (including being assigned to investigate the assassination of President Lincoln) before he covered the “Haunting in

Chittenden” for the Daily Graphic. Madame purposefully went to Vermont in order to meet

Olcott to get some “press” for herself in the Graphic using her impressive abilities with materialization (making things appear) as her calling card. Although she was taking advantage of the Spiritualism craze at the time, “The practice, Blavatsky told Olcott, was dark and base, and she was here to expose it for what it was, and show the path to true occult knowledge” (Lachman 102).

Besides Olcott’s articles turning Madame into a celebrity, they also became fast friends during their time in Vermont. For the remainder of Madame’s life, Olcott remained her biggest ally in the growth of Theosophy, despite their relationship’s various ups and

18 downs. Back in New York City, they shared a few apartments with their final home being the already mentioned, “the Lamasery.” While there, not only did Olcott keep up his law practice duties, but in the evening and into the night, he read and edited the pages of Isis

Unveiled, which Madame prolifically produced daily. With the decision to move to India upon him, he was torn between his personal and professional responsibilities and the growth of the Theosophy movement. Olcott chose Theosophy, moved to India with Madame and continued writing, speaking and traveling on the organization’s behalf.

As discoverer and founder, it could easily be assumed that Mary single-handedly grew Christian Science from its infant stages to its status as a real contender among the established religions. However, like Myrtle, when Mary opened her offices in 1870, she did it jointly. She started her practice with one of her first students, Richard Kennedy. Again, a possible reason for this partnership may have been to avoid any scandal a sole woman setting up shop may have incurred. Even the business signage stated Dr. Kennedy. That was all. Although the relationship with Kennedy did not evolve into a permanent partnership,

Mary did indeed have a lifelong companion working by her side.

Similar to Myrtle’s situation, this role should have later been filled by Mary’s husband, Asa Gilbert Eddy. Before their nuptials in 1877, Asa Eddy (Mary called him

“Gilbert”) was one of Mary’s students and the first person to publicly identify himself as a

Christian Scientist. Unfortunately his untimely death in 1882 ended his ardent support.

Instead, that same year, “Eddy summoned , a promising former student and

Christian Science practitioner, to help her with the work load . . . Frye served as a secretary, spokesman, and confidant. He never left Eddy for even a single day for the next 28 years”

(Smith 83).

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Discussion

My reason for choosing these three women’s lives as my thesis was not only to pay homage but also to highlight what aspects about their beliefs; their behaviors and their actions could be incorporated into today’s modern woman’s (or man’s) metaphysical profession.

Impressed by these women’s similarities, I would also like to address their dissimilarity. These three certainly did not share a specific type of personality. Being a

Midwest girl myself, I identify with Myrtle’s easy going temperament more than with the

Russian bluntness of Madame or with the reserved New Englander - Mary. Of course, we should all strive to think, speak, and act compassionately and to treat others as we would like to be treated. However, having a “being so nice” reputation as Myrtle may have had does not mean it is the defining trait of a spiritual leader. Although summing them up into stereotypes is hardly my intention, in general, it does seem Mary’s behavior was one of strict character. Also, her frequent references to fighting battles and facing the enemy may not exactly be the attitude one envisions from a spiritually evolved woman. As described by many, Madame seemed to have had an acerbic and argumentative personality yet her magnetic presence brought her mission to the forefront. Not judging these women but accepting that each accomplished much in their own way, allows us to also embrace the differences we know to be true among us all. Allowing our uniqueness to be our strength versus adopting someone else’s style is the lesson these women provide.

Despite their differences in personality, I do believe what all three shared was their spiritual fortitude and faith in a Higher Power. Even Mary reprimanded a hand picked

20 female lecturer who complained she was not getting the bookings enjoyed by her male colleagues by stating, “You must rise to the altitude of true womanhood, and then the whole world will want you . . .” (Smith 109). Although we may have come a long way baby, what a lovely reminder to us females that our power is God-derived and easily accessible.

This unwavering faith was the underlying reason each of these women willingly made sacrifices. Finally free of lifelong challenges with illness and having fully recovered from her accident, Mary could have chosen to live a life of security by accepting her sister’s invitation. She did not. Myrtle too – free of tuberculosis – could have contentedly raised her family now that she finally had the stamina to do so. She did not. And Madame could have continued enjoying the perks of a privileged Russian upbringing that both her family and then her husband would have provided. She did not. Like Siddhartha turning away from his family’s wealth and a life of ease, these women too turned their backs away from the material “known” to the “Unknown” as they journeyed along their spiritual path.

As part of our commitment to metaphysics, does this mean we too have to let go of our current comforts? Separate from family and friends? Not necessarily. The lesson that we can embrace from these three women is not so much spiritual gains through earthly rejections, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (King James Bible, Matthew 6:33).

Viewed as mentors, their behavior reflects what many a leader displays when faced with the task at hand. The question often asked by those in authority is not “What do I do?” but “How do I serve?” Although impressed by the stalwartness of each woman as they

21 persevered against the limiting beliefs indicative of their time, each above all, acted from a deep desire to help others experience the Truth.

At the end of the day, what made these particular women rise like cream in a milk pail? Faith, yes. A deep desire to help others? Yes again. But faith and a desire to serve are not enough. I believe what set them apart from others was their ability to take action. And as much as we human “beings” need to be reminded to stop and “be” through practices such as meditation, there is not any doubt these women were human “doers” as well. Did they commit? Absolutely. Prioritize? Yes, they did. They were masters of time management.

They became experts at delegating. They were single-minded almost to the point of nothing else mattered. Myrtle was the only one who had a husband and children during her “career” as a Spiritual leader. And honestly, if it had not been for the constant presence of her mother-in-law, she may not have juggled both so successfully. Am I saying that you cannot have both? No, but I am suggesting, as with any endeavor, the corresponding outcome of your success will often be based on whether you treat it like a business or like a hobby. And

Mary, Myrtle, and Madame treated it like a business. Even against the odds.

These women persevered. They wrote volumes of material in long hand (and not with the ink-filled pens we take for granted.) They lectured without microphones. They traveled their miles by trains, boats or four-legged horse power. These are just a few obvious handicaps of their day. But based on this, one can only imagine how much more they may have been able to accomplish as 21st Century women.

Maybe in the beginning Mary, Myrtle, and Madame did not realize their personal reasons for spiritual understanding would become their life’s work, but daily actions led

22 them down that road. We as Metaphysical students in a structured curriculum, however, are already predisposed to this outcome. With regard to action, we know that modern technology has created such amazing venues for “getting out the word” never imagined over one hundred years ago. But it has also provided so many ways of distracting us from our priorities. Asking the question, “How do I best serve?” whether in meditation, prayer or contemplation and then mindfully taking action on the corresponding answer is our best defense.

And finally, the most unexpected discovery to me was that all three had a competent man supporting them in their endeavors. Again, maybe the need to have a male colleague was a product of their times, but the devotion versus domination displayed by all three men was not. Imagine having a male assistant who never leaves your side for 28 years as Mary had with Calvin Frye. Or a husband that not only loves you but also takes up your cause as

Charles did for Myrtle. Or an accomplished man in his own right not only join forces with you but eventually leaves his homeland to do so as Colonel Olcott did for Madame.

For the men, it goes to reason the underlying reason for taking on their new roles was because they also embraced the corresponding beliefs and practices these women were establishing. But for these women, what was gained by such collaboration?

The first thing that strikes me is the yin/yang of the female and male energy that these relationships must have had. A balanced Father-Mother God energy of expression creating here on earth as above in heaven. After researching these three women’s lives, I now know their accomplishments would have been greatly impacted if these men had not been supporting players. Not only with the quantity of work achieved but the quality as well.

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I think of the time when I too was in business with a man by my side. Like Myrtle, my colleague was my husband. Together we did accomplish much by combining his male temperament with my female attitude. And the opportunity to work with someone was equally welcome. As I write this, I wonder why anyone, including myself, would assume she or he must go it alone in a traditionally “sole proprietorship” occupation such as a minister, coach, consultant or healing practitioner? How can these types of professions be enhanced by the like-minded support from a member of the opposite gender?

I am not even sure these collaborations were formed by chance. Nothing is random.

Maybe Mary had prayed for the perfect assistant (I am betting she did.) As a schoolteacher facing “Old Maid” status, maybe Myrtle had affirmed she would marry the perfect mate (not knowing how perfect he would turn out to be.) And even if Madame’s only agenda was to meet Olcott in order to get publicity, maybe her strong visualization skills created their future bond. Taking into account you are never alone from a spiritual perspective, why not demonstrate this truth on the material plane by being “man”ifestors as exhibited by Mary,

Myrtle, and Madame (or “woman”ifestors for the male readers.)

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Conclusion

Although aware of these three women, one for a lifetime and the others for a few years, I never took the time to really learn about them before this thesis. Mary was always

“Mrs. Eddy” our founder placed on a pedestal by me as well as most Christian Scientists.

Until now, her works were the core of my understanding of who she was as a person.

Learning about her life, her challenges and successes has been a revelation for me.

Knowing all the various responsibilities she oversaw while balancing her daily spiritual practice is beyond impressive. Mary created a stand-alone publishing company, oversaw the building of the Mother Church and founded a respected “non-religious” newspaper, The Christian Science Monitor. She also had to address the “successful” problem of translating her works because of international demand. Having graduated from

Principia College (the only established Christian Science College,) I personally can confirm her influence is still reaching around the world. I was blessed to have attended classes with fellow students from Mexico, France, Brazil, Australia and Africa, to name just a few countries.

The welcoming atmosphere of the Christian Science Reading Room that I used during this research was a reminder of the easy access and abundant information available to anyone interested in learning about metaphysics from Mary’s point of view. Although beforehand it had been years since my last visit, I now consider it a regular option for study and contemplation.

At Unity Church in New York City, the services I have attended over the last few years are indeed uplifting with gifted sermons by the Senior Minister (or invited guests)

25 enhanced by Broadway caliber vocalists, but rarely did I feel a direct connection to the

Fillmores. Previously being a more casual observer of this religion, my research has now caused me to have a deeper understanding of Unity and its founders. Carving out time to study about Myrtle has been a blessing. The place she now holds in my heart will add a deeper layer to not only my endeavors but to my attendance at Unity services.

Myrtle’s dedication to absent prayer continues. Currently, Silent Unity receives more than 3,700 calls a day. As per Unity’s website, “A staff of dedicated and well-trained prayer associates answer calls with a greeting familiar to many through the decades: ‘Silent Unity.

How may we pray with you?’ ” (unity.org).

And Madame, how can one not be impressed with her single mindedness of purpose as she traveled the world in search of esoteric secrets and spiritual truths. Although not mentioned previously in this thesis, one of her main quests was to reach Tibet – the ultimate and yet forbidden zone for many a Western mystic. Whether she did or not is still debated, but based on how she seemed to achieve whatever she put her mind to – I am betting she made it.

The impact she had during her lifetime cannot be denied. Mohandas Gandhi’s (a young law student in England at the time) exposure to Theosophy’s goal of universal brotherhood caused his own rediscovery of what was truly beautiful and good in his own country. By inspiring this one man alone, Madame’s Theosophy changed the entire fate of

India’s future as Gandhi became the catalyst to non-violently unite a nation. “Gandhi wrote of the early days of the Congress that all ‘the top congressmen were theosophists . . .’ ”

(Lachman 292).

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Having had Isis Unveiled sitting untouched on my shelf for a few years, it is hard to ignore I might be missing out on some pretty interesting words of wisdom. I now find this new curiosity comes from within versus a “should” because someone recommended it.

The focused time I have spent learning about these women has been “awe” inspiring.

It has also served as a reminder that as part of our practice, we should be reading and contemplating on a regular basis those who have left or continue to leave their mark.

Matthew Fox confirms this as well in his book, Creativity, “Therefore, we ought to be studying the healthy mystics, past and present, who present us with challenges and in-depth practices and who model by their words and their actions what it means to be a healthy and adult human being dedicated to bringing Sprit into the world” (177).

In conclusion, where did the moxie these three women display come from? Could one say it was their growing understanding of spiritual truths creating a force from within needing to burst forth? Or could it have been the result of their increasing passion to “spread the word” and serve others? A passion turning them into leaders not dissimilar to say the industrial giants in their day such as Thomas Edison (who later became a Theosophist) or a

20th Century icon such as Albert Einstein (an admirer and studier of Science and Health.)

Either way (or because of both) it was real. Every waking hour, seven days a week, through hardships and heartbreak, these women stayed on course until finally only death could separate them from their life’s work.

Bottom line, we are all spiritual beings having a human experience. How we do this is our choice -- our God-given free will. May these three women motivate you to choose a life of Mindfulness, moving forward with moxie.

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Works Cited

"About Silent Unity." Unity. N.p., n.d. Web. 21 Oct. 2013.

Bible. The Holy Bible. King James Version. New York: American Bible Society. 1997. Print. Paperback.

Caldwell, Daniel H. The Esoteric World of Madame Blavatsky: Insights into the Life of a Modern Sphinx. 1st ed. Quest Wheaton, IL: Theosophical Pub. House, 2000. Print. Quest Edition.

"Christian Science Publishing Society." Wikipedia. Wikimedia Foundation, N.p., n.d. Web. 14 Oct. 2013.

Fillmore Rhea, Rosemary. Introduction. How to Let God Help You. 4th ed. Lee's Summit, MO.: Unity School of Christianity, 1956. Tenth Printing 2011. Print. Paperback.

Fox, Matthew. Creativity: Where the Divine and the Human Meet. 1st ed. New York: Jeremy P. Tarcher/Penguin, 2004. Print. Paperback.

Gottschalk, Stephen. Rolling Away the Stone: Mary Baker Eddy's Challenge to Materialism.1st ed. Bloomington: Indiana UP, 2011. Print. Paperback.

"Isis Unveiled." Wikipedia. Wikimedia Foundation. N.p., n.d. Web. 14 Oct. 2013.

Lachman, Gary. Madame Blavatsky: The Mother of Modern Spirituality. 1st ed. New York: Jeremy P. Tarcher/Penguin, 2012. Print. Paperback.

"Moxie." Def. 2nd. Webster's College Dictionary. 1st ed. New York: Random House, 1991. Print.

"Publications." Unity. N.p., n.d. Web. 14 Oct. 2013.

Shakespeare, William. Hamlet. 1st ed New York: Simon & Schuster Paperbacks, 2012. Print.

Smith, Louise A. Mary Baker Eddy. Discoverer and Founder of Christian Science. 1st ed. MA: Christian Science Society, 1991. Print.

Vahle, Neal. Myrtle Fillmore: Lighting the Way. 1st ed. San Francisco CA: Open View Press, 2012. Print. Paperback.

We Knew Mary Baker Eddy. 1st ed. Vol. 2. Boston, MA: Christian Science Pub. Society, 2013. Print. Expanded.

Wilbur, Sibyl. The Life of Mary Baker Eddy. 3rd ed. Boston, MA: Christian Science Pub. Society, 1938. Print.