Joseph Murphy was born in Ireland, trained as a Jesuit novice, left the Church, emigrated to America, became a pharmacist, discovered New Thought, was ordained as a Divine Science minister, and eventually built one of the largest New Thought congregations in Los Angeles. His 1963 book The Power of Your Subconscious Mind has sold over 15 million copies and remains one of the most read books in the personal development genre. Murphy's gift was translation: taking the metaphysical ideas of New Thought and rendering them in the practical language of psychology that mid-century audiences could receive without theological resistance.
Murphy's central model is the relationship between the conscious and subconscious mind — a distinction he drew from earlier psychology but loaded with New Thought metaphysics. The conscious mind is the rational, analytical, voluntary mind — the one you use to read this page. The subconscious is the deeper mind that controls the body, stores memories, operates habits, and — crucially — accepts whatever the conscious mind impresses upon it as true, then acts to make it real.
The subconscious, Murphy argued, cannot distinguish between a real experience and one vividly imagined. Feed it an image of health, and it works toward health. Feed it an image of failure, and it works toward failure. It has no capacity for irony or negation — telling yourself "I will not be sick" impresses the image of sickness; telling yourself "I am well" impresses the image of wellness. This seemingly simple distinction has enormous practical implications for how one frames thought, speech, and prayer.
The law of your mind is this: you will get a reaction or response from your subconscious mind according to the nature of the thought or idea you hold in your conscious mind.
— Joseph Murphy, The Power of Your Subconscious MindMurphy's psychological model is broadly consistent with what subsequent research has confirmed about the relationship between conscious belief, unconscious processing, and behaviour. The subconscious mind does process information differently from conscious attention; habitual thought patterns do shape perception and therefore effective experience; the sleep threshold does offer enhanced access to deeper mental processes. The basic framework is not wrong.
What is more questionable is the extension of this model from psychology into metaphysics — the claim that subconscious impression can affect physical reality beyond the body, draw information from a universal mind, or override external circumstances through mental means alone. Murphy presents these claims with confidence and supporting anecdotes, but the anecdotes are unverifiable and the metaphysical framework, while coherent, remains unproven. The honest position is that the psychological applications are well-supported and the metaphysical ones are interesting but speculative.