ERNEST HOLMES: THE RELUCTANT FOUNDER
Review by: Diane Masters
Introduction
Ernest Holmes is most known for being the founder of Religious Science Church and the author of numerous books including the watershed book, The Science Of Mind. Despite a limited formal education, Holmes was a voracious reader with a creative mind that quickly grasped the concepts of the neophyte New Thought movement. Holmes briefly studied with the teacher of all the key leaders of the New Thought, Emma Curtis Hopkins, met Charles and Myrtle Fillmore and considered being a minister in the Unity movement, and was good friends with another Twentieth Century Mystic, Joel S. Goldsmith. How this apprentice butcher, born in 1887, transformed into a mystic, lecturer, author and the reluctant founder is an amazing story, but is not the point of this literary examination. However, who or what influenced Holmes in forming his world view, beginning his mystical journey, creating the Science of Mind and becoming the leader of a non-traditional religious organization is important.[1]This background of the sources that nurtured the fertile mind of Holmes will help the reader understand how this seemingly undereducated individual would write a book thatcan be used as a foundation for a Christian mystical path. First written before his fortieth birthday, The Science of Mind is a perfect companion for the Christian Mystic, whether on an individualized mystical path or as a member of a Religious Science Center, the Science of Mind can be the "holy book."[2] The subject in this writing is the
The Life and Times
There were three major contributors that influenced Holmes as a young man. To be purely objective, Holmes often formed strong opinions about spiritual matters and then set out to prove or disprove his opinions to himself in a scientific manner. Taking his opinions out of theory into practical application was the modus operandi of Holmes. Holmes' brother wrote, "He believed that the analysis of the fruit gave knowledge of the tree; by their fruits, ye shall know them. He considered it possible to discover the Principle if you studied the practice."[3] Holmes formed his opinions, tested his theories, and polished the rough edges with his readings.When he met the writings of Ralph Waldo Emerson in 1907, the light bulb came on. The light switch that turned on the light bulb was Self Reliance.His brother Fenwicke noted that central theme that Holmes would draw from Emerson, as a young man was an independence of thought. At first, he was totally unprepared to accept the idea of immanence let alone the transcendental philosophy of Emerson. It was only after years, when Holmes began to become acquainted with some of Emerson's sources in mystical literature of India, did the full extent of what Emerson was saying come to light for Holmes.[4] It is easy to see in Holmes' writing the Eastern influence of Emerson and the second party of his foundational thought trinity, Judge Thomas Troward.
Troward spent his entire professional career as a British judge in the Punjab of India. If Emerson slowly turned on the light, Troward's, The Edinburgh Lectures on Medical Science and The Dore Lectures, turned on the sun. Troward was born in Ceylon and outside of a few years of school in the United Kingdom, spent most of his life inIndia. A student of spirituality and religion, Troward found the great mosaic of the Hinduism to be fascinating. He learned the language, studied the sacred and historical writings, and learned Raja Yoga, the path to union with the Absolute. Judge Troward immersed himself in all aspects of Hinduism and even earned to speak Hebrew. Troward and Emerson's Eastern mystical tilt in their writings deeply influenced a young Ernest as he formed his basic metaphysical mindset.[5] The third influence was Emma Curtis Hopkins.
Hopkins was nearly eighty when Holmes studied with her. Some thirty-five years later Holmes would give full credit to Hopkins as a major influence in his life. Hopkins was widely read in the sacred scriptures such as the Hebrew Scriptures, the New Testament of the Bible, the Vedas, Bhagavad-Gita and other sacred writings of India. She was also well versed in the philosophy of the Greeks such as Pythagoras, Plato and Plotinus as well as a veritable encyclopedia of knowledge of the history and culture of all nations and people.[6] Ernest Holmes said of Hopkins, "The value of the teaching of Emma Curtis Hopkins was the fact that she had not only experienced the consciousness of the mystic herself but imparted the spiritual conviction in such a way as to awaken a corresponding consciousness in her students."[7] It was her style of teaching that profoundly impressed Holmes.He described her teaching style as, "What she said was it and that was that; and like some ancient seeress, dispassionate but not cold, she powered it with a conviction so great that it imparted something—a definite impartation, in fact, so great that at times it was almost like a wind, like the 'psychic breeze'."[8] Again it should be noted that like the other two parts of Holmes' trinity of teachers, Hopkins background in Eastern spirituality would influence Ernest to go a different path from the rest of his Christian contemporaries. Among his strongest convictions was that he was not about to form another church, there were already far too many.
What Holmes did do was begin to speak of the mystical experiences he had as well as the creative power of the Mind. His talks began to attract large crowds to listen to his new brand of spiritual wisdom. His first Book, Creative Mind, was published in 1918. Taking the healing principles outlined in the book, Holmes opened a sanitarium in Long Beach, CA with practitioners using spiritual mind healing as the method of healing. From this point on, Ernest would never have a "real job"; instead he lived abundantly on the resources of the Universe that he trusted so thoroughly.[9] As his audiences got larger, calls for Holmes to found a church around his mystical ideas began to be heard. Seeing that others were embracing his ideas, Holmes would fight a rear guard action fending off the formation of a church for thirty-plus years. He would finally surrender to irresistible force with the formal organization of a religion, the Religious Science Movement. Ironically, Holmes died right after the mother church of the movement, the Founders Church, was completed.[10] Perhaps he knew that his work was done and that the organized religion was not part of who he was?
Holmes was a great public speaker. Many of his quotes help us delve into the belief system. From one of his Seminar Lectures comes the following quote that shows the mystical interconnectivity that Holmes saw, "These mountains here do not reflect the glory of God, they are the glory of God. In other words, there isn’t a mountain which God 'up there' reflects into a mirror so that we se a mountain 'down here.' The mountain is God’s idea of Himself that way."[11] Holmes went on to say, "That is why we can commune with nature in her visible form, and that is why a tree can speak to us, which it most certainly can, if we develop the ability to listen."[12] Holmes saw the Infinite in everything. It was this ability to see the perfection of the Infinite in everything that allowed him to look past the surface imperfections of things in the physical and become a great teacher and healer.
The Quotable Ernest Holmes
The quotes of Holmes reveal a mystic that had a great concept of Oneness. For instance Holmes said, "We live in a spiritual world, peopled by spiritual ideas. There is only One. The seeming difference between spiritual and material is simply that they are the inside and outside of that basic Reality, that we call Creation."[13] Holmes saw little difference between the material and the non-material. He saw the lines between the Infinite and man as non-existent. Not only was no separation between "man and God," there was only one Mind and that Mind was the true source of wisdom. He said, "There is a distinctive Divine urge within everyone to know more, to be more, and to express more, and I have that the thing we are searching for is the thing we are searching with.[14] This quote has the feeling of Holmes' strong belief in the interconnectivity of all things.
As profound as his mystical insights were, Holmes made it perfectly clear that his spiritual insight was not special. He said, "God never whispered anything in my ear that isn't available for others to hear, also, if they prepare themselves properly with prayer and meditation."[15] While Holmes was big on self-esteem, he warned against being egotistic. He often joked, "If your inflated ego is showing, and you think you are something special, stick your finger in a pail of water, pull it out, and see how big of a hole it leaves."[16] Holmes mystical thinking is most vivid in his belief in Oneness. Holmes articulated the concept of Oneness in many ways. When he was speaking and writing his views on Oneness, his words were butting up against the conventional belief of mainstream Christianity. Yet he eloquently used logic to make his point. "It is illogical and unthinkable that there could be two basic causative powers behind creation. If this were possible, one would have to cancel the other out and we would have universal chaos instead of universal cosmos, which we now recognize as fact."[17] So much for all the hoopla for the devil. Duality did not find a welcome in the belief system of Ernest Holmes! Yet despite all of Holmes' talk about science, he still found time to expound on love. He often said, "Love is an essence, an atmosphere, which defies analysis as does Life Itself.[18] In Love and Spirit, Holmes saw the great mystery that mystics were always pursuing.
Holmes' use of science and his strong conviction about his beliefs are centered around Oneness. Holmes incessantly beats the drum of Oneness and thus non-duality. Jennings said, "The whole Science of Mind teaching is positioned around the idea of oneness."[19] Holmes was always weaving the threads of our interconnectivity pointed toward the mystical experience. Holmes noted that, "Our highest satisfaction comes from the sense of conscious union with this invisible Life."[20] In Holmes' mind, this interconnectivity and Oneness was a two way street. He maintained that what we are looking for is looking with us. Holmes quite often used simple logic to support his point. Jennings wrote, "If all is One, Ernest reasoned, then that Oneness is right where each one of us is, and Its ways are our ways. The part of us that seeks God is the Presence of God at our level of awareness, seeking to consciously, deliberately reconnect with Itself."[21] Holmes believed that everything in form has a spiritual pattern behind and if tapped into what Emerson described as the lap of infinite Intelligence; we can heal through our realization of Oneness and perfection. Holmes called this process, spiritual mind healing or treatment. Holmes wrote, "We start with this simple proposition: God is perfect. God is all there is. God includes man. Spiritual man is a divine being, as complete and perfect in essence as is God."[22] It is easy to see that Oneness and Interconnectivity that Holmes so frequently espouses, is the heart of the healing ministry that Holmes named Spiritual Mind Treatment. Holmes carried this theme throughout the Science of Mind. With the certainty ingrained into Holmes by Emma Curtis Hopkins combined with his simple logic, Ernest Holmes created a spiritual masterpiece that is a wonderful tool for the mystic, Christian or otherwise, to help in their quest for conscious union with the Infinite.
The Science of Mind is the backbone of Ernest Holmes' version of mysticism. The reader of this paper is invited to journey through the pages of this 1938 spiritual masterpiece (first written in 1926 and heavily updated in 1938) and mine the nuggets of wisdom that can make the mystical path a little less steep. Much like Lao Tsze leaving the I Ching with the gatekeeper before wandering off into the desert, Holmes left a love note for those that followed him with the Science of Mind. Holmes assembled the mystical wisdom of ages into this book. The rest of this literary study will delve into the Mystical nuggets in the stream of consciousness that Holmes planted in the Science of Mind. Holmes did not claim to have any special revelation nor exclusive ownership of the Truth. To the contrary he wrote, "The Science of Mind is not a special revelation of any individual; it is, rather, the culmination of all revelations. We take good wherever we find it, making it our own in so far as we understand it."[23] While Science of Mind (SOM) is not necessarily intended for the mystic, it has much guidance that can help those searching for conscious union with the Ultimate Reality.
The Science of Mind
In the beginning of the Science of Mind, Holmes pounds the theme of Oneness. Jennings quotes Holmes when he writes, "We will say, then, that in spirit, man is One with God…If we are really One with the Whole, we must be One with the Law of the Whole, as well as One with the Spirit of the Whole."[24] What Holmes is saying is no matter what way you look at it, we are One. Everything is just another aspect or viewpoint of the Whole (the Infinite, the Absolute). Holmes goes at the theme of Oneness throughout the SOM, addressing different aspects and dilemmas.
For instance, if we are individuals, how can we be One? Holmes dispatches this apparent dichotomy by writing, "That which we call OUR subjective mind is but a point in the Universal Mind where our personality maintains its individualized expression of Spirit."[25] With this seeming contradiction out of the way, Holmes believed that the foundation of Mysticism was this interconnected Oneness that permeated the entire Universe. Holmes then elevated the role of the mystic in spiritual matters by dedicating chapter twenty, titled "What the Mystics Have Taught." An examination of the contents of this long chapter follows.
Holmes writes that "a mystic is not a mysterious person but is one who has a deep, inner sense of Life and of his Unity with Whole."[26] While Holmes declines to detail the process, he notes that through an intuitive process that Spirit alone must have been their teacher. Thus, by listening to the Infinite, the few individuals that had climbed to the summit of conscious realization on the mystical path that is less travelled, have contributed to the spiritual well being of the Whole. For clarity, Holmes defines the Whole as, "We are speaking of God. Man’s self-knowing mind is his perception of Reality. It is his Unity with the Whole, or God, on the conscious side of life, and is an absolute guarantee that he is a Center of God-Consciousness in the Vast Whole.[27] Holmes notes that the contributions of the mystics were a significant part of the great religions when he says, "Our great religions have been given by a few who climbed the heights of spiritual vision and caught a fleeting glimpse of Ultimate Reality. No Living soul could have ever taught them what they knew."[28] Holmes often differentiated between the mystic and the psychic. He wrote, the mystic does not read human thought, but rather senses the atmosphere of God. The mystics of every age have seen, sensed and taught THE SAME TRUTH! Psychic experiences, on the other hand, bear the exact opposite testimony."[29] While Holmes will help clarify through the differences and delineation, he is always at his best when he describing Unity and Oneness. After all, it could be said that this concept is the alpha and omega, the apex and zenith of everything. While the Infinite has no boundaries or borders, this seems to be a difficult concept for the human mind to get its arms around. For example the following conceptualizations of the Infinite are remindful of the story of the blind men perceiving the nature of the Elephant from the trunk, tail and feet. Each man had a different perception of the same beast. Holmes wrote, "All of It is present at any and every point within Itself. It is not approaching a point nor receding from it, but is always at the point. The whole of God is present at any and every point within God."[30] When analyzing the last quote, it can appear quite a maze. But it can simply be summarized that there is no spot where the fullness of God is not. He goes on to say, "There should always a recognition of the Absolute Unity of God and man: the Oneness, Inseparability, Indivisibility, Changelessness…just as a drop of water is in the ocean, while the ocean is the drop of water."[31] Throughout SOM, Holmes supports his basic scientific concepts with words that flow like spiritual poetry. He said, we are guided daily by Divine Intelligence into paths of peace, wherein the soul recognizes its Source and meets It in joyful union in complete At-One-ment."[32] When viewing what Holmes wrote about Unity, it is difficult to conceive that he had a grade school education. This leads one to draw the conclusion that like the mystics he wrote about in chapter twenty; that Spirit alone was the teacher of Ernest Holmes.
Unsatisfied with his short dismissal of individuality versus Unity, Holmes dives into the dichotomy with vigor in chapter twenty. Holmes takes on the squaring of free will of the individual with humankind’s Divine nature. Holmes said, "Individuality means self-choice, volitions, conscious mind, personified Spirit, complete freedom and a Power to back up the freedom."[33] In one of his earlier books, Creative Mind and Success, Holmes said, "Man is a center of God in God. Whatever God is in the Universal, man must be in the individual world. The difference between God and man is one of degree and not of quality. Man is not self-made; he is made out of God."[34] Although written in 1919 for a more general audience, Creative Mind and Success hits all the main themes in Holmes mystical message of Oneness. While the language is a little less polished, the reader can see the themes that permeated all of the writing and speaking that Holmes did for more than four decades. Holmes lived, spoke and wrote the mystical message with unbending certainty throughout his adult life.
In a study of Oneness, the individual must deal with the issue of separation that is the main theme in my Christian denominations. If one is an individual, then there must separation and duality. Holmes addressed this issue when he said, "The separation of two things implies putting a different element between them; but as there is nothing different from God, the unity of God and man is firmly established forever."[35]
Ernest Holmes was raised in a Christian environment, his brother was a Christian Minister, Holmes studied with Christian Science founder, Mary Baker Eddy and New Thought teacher extraordinaire, Emma Curtis Hopkins. So quite naturally many of his points are couched in the language of Christianity. In addition, he was primarily speaking and writing to a Christian audience, thus it was natural for his writing to be laced with Christian language, thought and logic. However, Holmes was not a slave to quote scripture and verse. Thus there are few references as to where his quote or paraphrase came from in the Bible. As example, on separation he wrote the following, "My Father and I are One is a simple statement of a great soul who perceived life as it really is and not from the mere standpoint of outer conditions." Though Holmes was always reverent when speaking about the Infinite, he was a radical rebel among his Christian contemporaries when it came to Jesus the Christ. He said Jesus was, "The name of a man. Distinguished from the Christ. The man Jesus became the embodiment of the Christ, as the human gave way to the Divine Idea of the Sonship."[36] He goes on to say that Jesus was a mystic and prophet. He wrote, "Great spiritual philosophers are mystics—David, Solomon, Jesus, Plotinus, and a score of others, all had the experience—the sense of a Living Presence."[37] Holmes spends an entire chapter in SOM debunking the traditional Christian view still widely held today that Jesus was the only son of God that came down to save "us." He starts off by quoting Meister Eckhart. He said, "Eckhart, one of the great mystics of the Middle Ages, said: 'God never begot but one Son, but the Eternal is forever begetting the only begotten." [38] In typical Holmes' fashion he spends twenty-five pages of the SOM battering the belief from every angle that virtually all of Christianity embraced, and still does, even today. In smoke that must have been created by Holmes' thunderbolts of Chapter twenty-three of the SOM, is a clear and logical paragraph that states Holmes divergence from centrist Christianity. He said, "There is no particular man predestined to become Christ. We must understand that Christ is not a person, but a Principle…Jesus the man became the living embodiment of the Christ."[39] In the pages of the chapter Holmes described Jesus of Nazareth as a man, a mystic, and an example: but never as the only begotten Son of the Infinite.[40] Though he does not say that Jesus was Divinity from above, Holmes said, "He (Jesus) lived in a world of spiritual realization far beyond that of which the average man has any understanding." While Ernest Holmes makes no claim, the breadth of Holmes' writing and speaking give evidence to a spiritual realization way beyond the understanding of conventional Christianity, especially of his era. It could be construed from his writing that he had an illumination of his personhood.
Spiritual Mind Treatment
Perhaps Ernest Holmes greatest gift to world was Spiritual Mind Treatment or just Treatment. Holmes goes for chapter after chapter describing how to use the treatment, the thought process behind the treatment and dozens of examples how to treat for everything from constipation to Rheumatism. Treatment is not only for healing but anything that you may desire in the life such as abundance, friends or harmony. Briefly there are five steps to this form of affirmative prayer. In step one, we must recognize that there is just One Presence that is Omnipresent, Omnipotent and Omniscient (recognition). In step two, we recognize that we live move and have our being in God (Unity-no separation). In step three, we declare the Truth of our being—it is so (declaration). In step four we give thanks for our knowledge of our Oneness and the Truth of our being (thanksgiving). The final step is the letting go of any attachment, knowing that it will be for our highest good—it is done (release).[41] Although Holmes rambles on for more than a hundred pages on Treatment, there are some shortened definitions that may be helpful in understanding this staple of the SOM. In both definitions, Holmes uses the word Practitioner. He defines a practitioner as,"The one who attempts to heal himself or another through a recognition of the creative power of Mind and the ever availability of Good, is a mental or spiritual practitioner."[42] Thus, Holmes simplistically defines the process of treatment when he wrote,"Treatment is for the purpose of inducing an inner realization of perfection in the mentality of the practitioner, which inner realization, acting through the Mind operates through the patient."[43] Holmes, the writer, never seems satisfied with one definition or explanation. What you see in one part of SOM is usually embedded in another explanation or definition. Quite often the definition or explanation is written in a different way or aspect. For instance, just a page away from the previous quote Holmes said, "A treatment is a conscious movement of thought, and the work begins and ends in the thought of the one giving the treatment. The practitioner must do the work within him."[44] Perhaps sensing that the Occidental reader may ask how treatment is transferred from the mind of practitioner to that of the client, Holmes suddenly becomes quite colloquial in giving an example of how the process works. Using a fictitious scenario of treatment session between Mary who is sick and the practitioner, John, Holmes outlines the process. Let us join Holmes’ dialogue when writes, "He speaks her name and makes his declarations about this name. He contradicts what appears to be wrong and declares the truth about her. What Happens? His word, operative through Universal Mind, sets a law in motion, on the subjective side of life, which objectifies through her body as healing.[45] Holmes continues on page after page explaining the process of treatment from all angles. In his discussion of treatment, Holmes has also reintroduced the concept of Oneness and the power of word and thought as he constantly rewove his basic themes into his spiritual quilt of wisdom.
Even in his earliest writings, Holmes recognized the power of word and thought when he said, "Our word has the exact amount of power that we put into it. This does not mean power through effort or strain but power through conviction or faith…We speak into our words the intelligence which we are, and backed by the greater intelligence of Universal Mind our word becomes a law unto the thing for which it is spoken."[46] To Holmes the power of the word when combined with faith and conviction of our Oneness was the foundation of Spiritual Mind Treatment. Treatment along with meditation constantly lifted a person along the mystical path to the reunion with the Father (Prodigal Son story). Holmes refers to this state as Cosmic Consciousness or illumination.[47]
Holmes defines illumination as, "Inspiration reaching a Cosmic state. A direct contact with Reality or God. A complete intuitive perception. It is the Self-Knowingness of God through man."[48] By his definition, Holmes is describing what others may call enlightenment. He uses Illumination and Cosmic Consciousness interchangeably and speaks from a knowledge that only those who have experienced illumination can speak. He said, "It is impossible to put into words or into print what a mystic sometimes sees, and it is as difficult to believe—to realize that it is so—as it is to put it into words. But there is a certain inner sense which, at times sees Reality in a flash which illuminates the whole being with a great flood of light." [49] Holmes’ passion comes out as he again comes at a subject from all points on the compass. The hunch that Holmes has been there and done that becomes a knowing. Holmes concludes his long essay on illumination by writing, "This is a moving thing, but when we reach that other place—illumination—nothing is said, something is FELT."[50]
Conclusion
Ernest Holmes was an extraordinary individual that lived and wrote about the mystical path. Having little formal education and coming from a poor background, Holmes lived the life of a mystic in the middle of the modern Western society. He trusted the Universe implicitly and for the last forty years of his life, never had a real job. He personified being of this world, but not in it. He gave those who wanted to walk a closer path with the Infinite an ageless practical guide and various spiritual tools through the Science of Mind and numerous other books. Many both within and outside of the Religious Science Movement use his Spiritual Mind Treatment.
Holmes had an early realization of Oneness and methodically and scientifically sought to demonstrate the principles that he had discover. He laboriously demonstrated all that he wrote or spoke about. This dogged conviction to live the life he discovered gives those still incarnated on Planet Earth a template to follow to realize our Unity with the Infinite. Though the language of his writing can be archaic, The Science of Mind should be considered for any person on the mystical path. Its message is timeless and drawn from a wide range of sources AND the experiences of an individual who also walked the mystical.
Yet Holmes was also a humble person that did not wish to be followed. He felt that he had no new information but had drawn from the wisdom of the ages. He resisted beginning another religion as he felt that organized religion soon put the lid on spiritual knowledge and expansion. Holmes and those that have preceded us have primed the Cosmic Engine. It is up to us to drive it down the mystical highway.
[1] Jesse Jennings, The Essential Ernest Holmes: Collected Writings by the Author of the Science of Mind (New York: Jeremy P. Tarcher/Putnam, 2002), 240-241.
[2] Jennings, Ibid, 241.
[3] Fenwicke Holmes, Ernest Holmes, His Life and Times (New York: Dodd, Mead and Company, 1970), 140.
[4] Holmes, Ibid, 75.
[5] Holmes, Ibid, 129-133.
[6] Holmes, Ibid, 196-198.
[7] Holmes, Ibid, 199.
[8] Holmes, Ibid, 199.
[9] Reginald Armor, That Was Ernest: The Story of Ernest Holmes and Religious Science Movement (Marina Del Rey, CA: Devorss Publications, 1999), 35.
[10] Armor, Ibid, 88-97, 137.
[11] William Hornaday & Harlan Ware, The Inner Light: An Informal Portrait of a Philosopher (New York: Dodd, Mead and Company, 1964), 17.
[12] Hornaday & Ware, Ibid, 17.
[13] Reginald Armor, Ernest Holmes, The Man (Los Angeles: Science of Mind Publications, 1977), 31.
[14] Armor, Ernest Holmes, The Man, 15.
[15] Armor, Ibid, 34.
[16] Armor, Ibid, 37.
[17] Armor, Ibid, 39-40.
[18] Armor, Ibid, 91.
[19] Jennings, Ibid, 15.
[20] Jennings, Ibid, 15.
[21] Jennings, Ibid, 33.
[22] Jennings, Ibid, 127.
[23] Ernest Holmes, The Science of Mind: A Philosophy, A Faith, A Way of Life, A Way of Life (New York: Jeremy P. Tarcher/Putnam, 1998), 35.
[24] Jennings, Ibid, 26.
[25] Holmes, SOM, 127-128.
[26] Holmes, SOM, 327.
[27] Holmes, SOM, 645.
[28] Holmes, SOM, 327.
[29] Holmes, SOM, 328.
[30] Holmes, SOM, 330.
[31] Holmes, SOM, 331.
[32] Holmes, SOM, 331.
[33] Holmes, SOM, 332.
<[34] Ernest Holmes, Creative Mind and Success (New York: Jeremy P. Tarcher/Putnam, 1997), 3.
[35] Holmes, Creative Mind and Success, 4-5.
<[36] Holmes, SOM, 603.
[37] Holmes, SOM, 328.
[38] Holmes, SOM, 357.
[39] Holmes, SOM, 359.
a href="#_ednref40" name="_edn40" title class="style5">[40] Holmes, SOM, 337-359.
[41] Holmes, SOM, 163-278.
[42] Holmes, SOM, 167.
a href="#_ednref43" name="_edn43" title class="style5">[43] Holmes, SOM, 170.
[44] Holmes, SOM, 171.
[45] Holmes, SOM, 171.
[46] Holmes, Creative Mind and Success, 27.
[47] Holmes, SOM, 341.
[48] Holmes, SOM, 599.
a href="#_ednref49" name="_edn49" title class="style5">[49] Holmes, SOM, 344.
[50] Holmes, SOM, 346.
/>References and Bibliography
Armor, Reginald. Ernest Holmes, The Man. Los Angeles: The Science of Mind Publications, 1977
Armor, Reginald. This Was Ernest: The Story of Ernest Holmes and Religious Science Movement. Marina Del Rey, CA: Devorss Publications, 1999.
Holmes, Ernest. Creative Mind and Success. New York: Jeremy Tarcher/Putnam, 1998.
Holmes, Ernest. The Science of Mind: A Philosophy, A Faith, A Way of Life. New York: Jeremy Tarcher/Putnam, 1998.
Holmes, Fenwicke. Ernest Holmes: His Life and Times. New York: Dodd, Mead and Company, 1970.
Hornaday, William & Ware, Harlan. The Inner Light: An Informal Portrait of a Philosopher. Dodd, Mead and Company, 1964.
Jennings, Jesse. The Essential Ernest Holmes: Collected Writings by Author of the Science of Mind. Jeremy Tarcher/Putnam, 2002.
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