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- Herausgeber: Musaicum Books
- Kategorie: Ratgeber
- Sprache: Englisch
- Veröffentlichungsjahr: 2017
Prentice Mulford's "Your Forces and How to Use Them (Complete Six Volume Edition)" is a comprehensive guide exploring the power of the mind and its ability to shape our reality. Written in a philosophical and metaphysical style, Mulford delves into the concept of personal empowerment, positive thinking, and the laws of attraction. Drawing inspiration from New Thought philosophy, Mulford's work is a significant contribution to the self-help genre and a timeless exploration of the mind-body connection. The book's emphasis on mental discipline and the influence of thoughts on one's life makes it a must-read for those seeking personal growth and self-improvement. Mulford's clear and concise writing style makes complex ideas accessible to readers of all backgrounds. His profound insight into the human psyche and the mysteries of the universe offers a unique perspective on harnessing inner forces for personal success. I highly recommend "Your Forces and How to Use Them" to anyone interested in unlocking their full potential and transforming their life through the power of the mind.
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Your Forces and How to Use Them (Complete Six Volume Edition)
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Table of Contents
VOLUME I.
MAY 1886–MAY 1887
I.
YOU TRAVEL WHEN YOU SLEEP.
Thoughts are Things.
You travel when your body is in the state called sleep. The real “you” is not your body; it is an unseen organization, your spirit. It has senses like those of the body, but far superior. It can see forms and hear voices miles away from the body. Your spirit is not in your body. It never was wholly in it; it acts on it and uses it as an instrument. It is a power which can make itself felt miles from your body.
One-half of our life is a blank to us; that is, the life of our spirit when it leaves the body at night. It goes then to countries far distant, and sees people we never know in the flesh.
Sleep is a process, unconsciously performed, of self-mesmerism. As the mesmeric operator wills another into unconsciousness, so do you nightly will yourself, or rather your body, into a state of insensibility.
What the mesmeric operator really does is to draw the spirit out of the body of the person he mesmerizes. He brings the thought of his subject to some focus or centre, as a coin held in the hand. While thus centred, the thought (or spirit) of the subject is put in such a condition that he can most easily affect it by his will. He wills then the person’s spirit out of his body. This done, he throws his own thought in that body. It is then as a house left open by its owner. The mesmerizer then takes possession of that body by the power of his own thought. It is not the subject at all who sees, feels, and tastes as the operator wills: it is the spirit or thought of the mesmerizer himself, exercised in another body, temporarily left vacant by its own spirit.
Thought is a substance as much as air or any other unseen element of which chemistry makes us aware. It is of many and varying degrees in strength.
Strong thought or mind is the same as strong will. Some persons are so weak in thought, as compared with the practised mesmerizer, that they cannot resist him. Others of even stronger thought can give themselves up voluntarily to his control. You need not be overpowered by anyone in this way, providing you resist them in mind, and call upon the higher power to assist you, if you feel their thought overcoming you.
When we “go to sleep,” the spirit has been by its day’s workings sent widely scattered away from the body; with so little of its force left by it, the body falls into the trance state of slumber. As the mesmerizer draws the spirit away from the body of his subject, so has our spirit drawn itself away from our bodies by its many efforts during the day.
Your body is not your real self. The power that moves it as you will is your spirit. That is an invisible organization, quite distinct and apart from your body. Your spirit (your real self) uses your body as the carpenter does his hammer or any tool to work with.
It is the spirit that is tired at night. It is exhausted of its force, and therefore not able to use the body vigorously. The body is really then as strong as ever, as the carpenter’s hammer has the same strength when his arm is too weak to use it.
The spirit is weak at night, because its forces have in thought been sent in so many different directions during the day that it cannot call them together. Every thought is one of these forces, and a part of your spirit. Every thought, spoken or unspoken, is a thing, a substance, as real, though invisible, as water or metal. Every thought, though unspoken, is something which goes to that person, thing, or locality on which it is placed. Your spirit, then, has during the day been so sent in a thousand, perhaps ten thousand, different directions. When you think, you work. Every thought represents an outlay of force. So sending out force for sixteen or eighteen hours, there is not at night sufficient left in or near the body to use it. The body therefore falls into the condition of insensibility we call sleep. During this condition the spirit collects its scattered forces, its thoughts which have been sent far and wide; it returns with its powers so concentrated to the body, and again possesses it with its full strength. It is when scattered as so many scattered rills of water trickling in many directions. Put all these together in a single volume, and you have the power that turns the mill-wheel.
Could you call all of your spirit at once to its centre, and so collect its widely scattered forces, you could be fresh and strong in as many minutes as it now takes hours to rest you. This power was known to the first Napoleon, and sustained him for days with very little sleep during the crisis of his campaigns when his energies were taxed to the utmost. It is a power which can be acquired by all through a certain training.
It is done by first placing the body in a state of as complete rest as possible; stopping all involuntary physical motions, such as the swinging of limbs, tapping with the foot, or drumming with the fingers. All such involuntary movements waste your force, and, worse, train you unconsciously to a habit hard to break, of wasting force. The involuntary working of the mind, the straying of thought in every direction,—towards persons, things, plans, and projects,—the useless frettings over cares great and small, must be similarly stopped, and the mind for a few minutes made as near a blank as possible. Concentration of thought on the word “in-drawing,” or “drawing into self,” or the mind-picture of your spirit with its fine electric filaments reaching to persons, places, and things far from you, being all drawn back, and massed in a focus, is a help to do this; because whatso you image in your mind is a spiritual reality. That is, what you image, you are-actually in spirit and by spirit doing. Every plan or invention clearly seen in thought is of thought-substance, as real a thing as the wood, stone, iron, or other substance in which afterward it may be embodied and made visible to the body’s eye, and made to work results on the physical stratum of life.
If a man thinks murder, he actually puts out an element of murder in the air. He sends from him a plan of murder as real as if drawn on paper; its thought is absorbed by others; so is this element and unseen plan of murder absorbed by other minds; it inclines them towards violence if not murder. If a person is ever thinking of sickness, he sends from him the element of sickness; if he thinks of health, strength, and cheerfulness, he sends from him constructions of thought affecting others to health and strength as well as himself. A man sends from him in thought what he (his spirit) is most built of. “As a man thinketh, so is he.” Your spirit is a bundle of thought; what you think most of, that is your spirit. Imagine, then, yourself as such a being, drawing in all these filaments, sent and placed as they are to so many things. The thoughts so passing from you in one minute could hardly be plainly written out in an hour. You gather them to a centre. You have then gathered in and concentrated your full motive-power; then you can put all its force on any thing you please. When the eye and mind are put on any single object that does not tax the energies, say a spot in the wall, the positive thought or filaments reaching out are drawn in to the common centre. Your absorption on any single thing loosens them from their near or far point of contact. Before such loosening, the spirit is as the expanded hand and fingers. When the thought is drawn in, the spirit is as the closed or clinched fist.
When thought is sent out to any thing, you send out your force. When it is centred in a single thing, and so drawn in and kept from straying every moment, you are drawing in force.
The Hindoo “adept” becomes able, through a certain training of mind, to send his spirit or himself from his body. It is still connected with it by the fine unseen current of life known in the Bible as the “silver thread.” When that thread is snapped, body and spirit are completely severed, and the body dies. The “adept” has allowed himself to be buried alive. Rice has been sown over his grave, and sprouted. Seals were put in his coffin, and the grave carefully watched. He has so remained for weeks, and when dug up “came to life.”
The real man was never buried at all. It was only his body in the self-induced trance state, that was buried. Between his body and spirit, possibly miles away, the fine thread of spirit kept up the body’s life, or rather such supply of life as the body needed to keep it from decay. When the body was dug up, his spirit returned, and took full possession of it. He was able to do with his own body what the mesmerizer does with the body of his subject. He sent his own spirit out of it; the mesmerizer sent his subject’s spirit out. Before so sending out his spirit, the adept makes his mind a blank. Before drawing out the spirit of his subject, the operator causes the subject to make his own mind a blank; in other words, he stops the resisting forces of the other person’s thought by turning all his thought to a centre.
Your spirit can, and does frequently, go from your body to other places during sleep. It is then still connected with it by this thread of exceedingly fine element. This can be drawn out to a great distance. It is as an expanding or contracting electric wire connecting your spirit with the instrument it operates, your body.
This power of the spirit so to leave the body accounts for the phenomenon of persons being seen in two places far distant at the same time. It is the spirit that is seen by some clairvoyant eye. It is the “double,” the “doppel ganger” of the German, the “wraith” of the Scotch. The spirit may even be far from the body just previous to the body’s death. It is only the feeble supply of life sent it through the connecting thread, which causes the involuntary throes (so-called) of dissolution. These are not as painful as they seem. The real self, the spirit, even then may be unaware of the “death-bed scene.” It may go to some person, possibly at a distance, to whom it is much attracted; and thereby is solved the mystery of the apparitions, seen by distant friends, of persons whose deaths at or about the time of such appearances were not heard of until months after.
Sometimes people, during periods of sickness, fall unconsciously into a state where the spirit leaves the body, without snapping the threads of life. The body’s trance has then been mistaken for its real death, and it (the body) has been buried alive. The spirit has been compelled to return to its body in the coffin. The thread could only be severed after such return.
Your real being is ever sending out, with each thought, a fine electric ray or filament, representing so much of your life, your force, your vitality, and reaching to the object, place, or person to which such thought is sent, be it six feet or thousands of miles from your body.
Your thought is your real strength. When you lift a weight, you put your thought on the muscle that lifts. The heavier the weight, the more of your thought do you put on it. If, in so lifting, a part of your thought is turned in some other direction, if some one talks to you, if something frightens or annoys you, a part of your strength or thought leaves you. It goes to whatever has taken away a part of your attention from lifting.
It is mind, thought, spirit, that use the muscle to lift, as we use a rope to pull up a weight. There is no lifting or working without intelligence. Intelligence, thought, mind, and spirit mean about the same thing.
It does not matter, in order to give strength, whether the spirit, when once called together, be near the body or at a distance from it. So that it brings its forces (its thoughts) together, be it far from its body or near it, it is strong; and when it again takes possession of your body, and wakes it up, it is able to use the body with its full strength.
But the spirit may remain scattered all night. It may never be able to bring its forces together at any time. It may be living, as many now are, with its thought always in advance of the act it is now doing or trying to do. It is walking the body and sending out its force (its thought) to the place it hurries to. It is writing with the body, and thinking of something else. When it frets, it sends out force to the thing fretted about. These states of mind, acts of thought, and useless waste of force become at last so confirmed in habit, that the spirit may lose all power of bringing all its strength together. In this state it gathers no strength by night or day.
Sleeplessness comes of the difficulty of the spirit to bring itself to a centre and collect its forces. Insanity comes of the total inability of the spirit to focus its thoughts. The permanent cure for sleeplessness must commence in the daytime. You must drill your mind to put its whole thought on the act you are now doing. If you tie your shoe, think shoe and nothing else. Then you bring yourself to a centre, and collect your forces. If you tie your shoe, and think of what you are going to buy the next hour, you are sending needlessly half of your force from yourself. You are in reality trying to do two things at once. You do neither well. You are scattering your spirit on as many things as you think of while tying the shoe. You are cultivating the bad habit of scattering your force, until such habit becomes involuntary. You are making it more and more difficult for your spirit to collect itself together. By so doing, you make it more difficult for the spirit to return with strength to its body in the morning, or to leave it at night. You can get no healthy sleep at night unless your spirit does withdraw from its body. Sleeplessness means simply that your spirit cannot leave its body.
If you fall into the dangerous habit of fretting, your spirit may fret as much on going from its body at night as when using it in the daytime. Or, if you are of a quarrelsome disposition, it may be quarrelling, fighting, and hating all night, and so return to its body without any strength to use it; because all quarrelling, if only in thought, is constantly using up force.
It is for this very reason dangerous and unhealthy to let the “sun go down on your wrath;” that is, to have in mind, just before the body’s eyes close in sleep, the recollection of the persons you dislike, and be then engaged in sending hating thought to them. The spirit will keep up the process after it leaves the body. To hate is simply to expend force in tearing yourself, your spirit, to pieces. Hate is a destructive force. Good-will to all is constructive: it builds you up stronger and stronger. Hate tears you down. Good-will to all draws to you healthy and constructive elements from all with whom you come in contact. Could you see the actual elements as they flow from them to you, in their liking for you, you would see them as fine rills of life feeding yours. Could you see the contrary elements of hatred which you may excite in others, you would see them flowing toward you as dark rays or rills of dangerous, poisonous substance. If you send out to it its like, the thought of hatred, you only add to the unhealthy force and power of that element, because these two opposed and dangerous elements meet and mingle, act and re-act on those who send them, ever calling on each to send fresh supply of force to keep up the war, until both are exhausted. Self-interest should prompt people to hate none. It weakens the body, and causes disease. You never saw a healthy cynic, growler, or grumbler. Their soured thought-poisons them. Their bodily disease originates in their minds. Their spirits are sick. That makes the body sick. All disease originates in this way. Cure the spirit, change the state of the mind, replace the desire to make others feel disagreeably by that of making them feel agreeably, and you are on the road to cure disease. When the spirit originates no warring, hating, gloomy, despondent thought, no manner of unpleasant thought, the body will take no disease whatever.
You can only oppose successfully the hatred or evil thought of others by throwing out toward it the thought of good-will. Good-will as a thought-element is more powerful than the thought of hate. It can turn it aside. The “shafts of malice,” even in thought, are real things. They can and do hurt people on whom they are directed, and make them sick. The Christ precept, “Do good to them that hate you,” is based on a scientific law. It means that thoughts are things, and that the thought of good can always overpower that of evil. By power is here meant power in as literal a sense as in speaking of the force that lifts a table or chair. The fact that all thought, all emotion, all of what is called sentiment, or qualities such as mercy, patience, love, etc., are elements as real as any we see, is the cornerstone to the scientific basis of religion.
What you call dreams are realities. Your spirit away from your body at night goes to and sees persons and places. To some of these you may have never gone with your body. You remember on the body’s awakening very little of what you have seen. What you do remember is mixed pell-mell together. That is because your memory of the body can hold but a little of what is grasped by the memory of your spirit. You have two memories, one trained and adapted to the life of your body, the other of your spirit. Had you known of the life and power of your spirit from infancy, and recognized it as a reality, the memory of your spirit would have been so trained that it would remember all of its own life and bring it back to you on the awakening of the body. But as you have been taught to regard even your spirit as a myth, so you make of its memory a myth. Were a human being taught from infancy to discredit the evidence of any of its senses, then that sense would be blunted and almost destroyed. Let all associated with a child for years deliberately set to work and tell it that they could not see the sky or houses, fields, or other familiar objects at hand; and with none allowed to break the delusion, that child’s eyesight as well as its judgment would be seriously affected. We are similarly taught to deny all the senses and powers of our spirits; or, rather, the real powers of ourselves, of which the senses of the body are a faint counterpart, are persistently denied. Substantially we are taught that we are nothing but bodies. This is equivalent to telling the carpenter that he is nothing but the hammer he uses.
If in a so-called dream you see a person who died years ago, you see simply a person whose body, being worn-out, could no longer be used by him on this stratum of life.
II.
WHERE YOU TRAVEL WHEN YOU SLEEP.
Thoughts are Things.
There are senses of your body, and other senses of your spirit. Your spirit is an organization distinct from the body. It has eyes and ears, touch, taste, and smell. Its eyes can see ten thousand times farther than the eye of the body. Its other senses are infinitely superior. You are now using a very inferior set of senses. The eye of your body, compared with the eye of your spirit, is a mere peep-hole. The senses of the body are relatively coarse as compared with those of the spirit. They are for use in a relatively coarser stratum of life. You are better off in a coal-mine with a coarse miner’s suit than with one of silk or velvet. Your body with its coarser senses is for use in this, the coarser, level of life. Yet it may be for you a possibility to slip off this suit (the body), and go with your spirit (leaving for a time the coarse suit behind) to a higher and finer order of life.
You have now a clairvoyant eye and a clairaudient ear. But these are not opened. The clairvoyant eye is closed like those of some animals in very early infancy. In a few persons it is opened prematurely and in advance of the other spiritual senses. This is a premature ripening.
The clairvoyant eye is the spiritual eye. It is an eye put out at the end of a thought. Send your thought to London, and, if clairvoyant, you send that eye with it.
A clairaudient ear is an ear sent with a thought. Clairvoyance and clairaudience are not special gifts for particular people. They belong to all, and are in the germ in all.
Your spiritual senses have been so crippled from birth, through lack of exercise, that they are not in “working condition.” When you leave your body at night, you are as a person in a dazed or bewildered state. You see without seeing. You hear without hearing. You are as one stunned by a sudden shock or blow. Then the physical eye may see, but it leaves no distinct memory of what it sees. You may in such state have a remembrance of a crowd of faces about you—but that is all. In a condition somewhat resembling this does your spirit roam about on slipping away from its body. You are as an infant just let out of doors. You go where a vague whim or fancy carries you. You have left the physical senses of sight, hearing, and touch, in the body. You have now only a set of totally uneducated senses to guide you. You have been taught all your life to deny the very existence of these senses. To teach a child unbelief, say, in its hearing or eyesight, from its earliest consciousness, will result in injury to its sight. The child educates itself gradually to use the senses of its body correctly. An infant has no idea of distance. It reaches out for things far from it, imagining they are near enough to be touched. It will walk off a precipice if left to itself. It learns by painful experience not to touch hot coals or hot iron. It requires years to educate it to a proper use of the physical senses.
Your spirit has its own senses, which are not even recognized. They are left year after year without any exercise or training. You do not see, in what you call dreams, with the physical eye at all, or hear with the physical ear. You see with the spiritual eye; you hear with the spiritual ear.
You are literally lost on going to sleep, when you go into your spirit life. You then grope about like an infant with its untrained physical senses. What idea of the senses you do have, you estimate entirely by those of your body which you have left behind. You then carry your real selves about under the impression that you are still living in the mask you wear in the daytime (your body), and estimating and judging all you see or sense by a set of inferior senses (the physical), which you are not using at all.
You are nightly, on passing out of the body, really in a spirit life; yet you are dead to this fact, because you are using the spiritual senses as you use the physical in the daytime. You are as one using a crutch, when you have two sound legs which need only practice to make you a good walker. Many people who are completely severed from their bodies are in precisely the same condition. You may go mostly when away from the body among these people. You may be attracted to them, because your spirit has in its uneducated state been so long in the habit of blindly groping among them. Your spirit has fallen into this habit just as it, when using the body, falls into ruts of habit, which are often extremely difficult to break off. You see men daily drifting about without aim or purpose, waiting, hoping for something to “turn up” to amuse them. A man without aim or purpose in life soon becomes inferior in intellect. Your spiritual self is in the same condition, from a similar cause. It is often surrounded by others out of the body without aim or purpose, and who know not what to do with themselves.
Fiction has never devised the picture literally realized every night among you. These thousands on thousands of blind beings freed temporarily from their bodies are straying, wandering, groping everywhere—in your houses, your streets, your fields—some near, some far-away. They are neither asleep nor awake. They wander as if in a dream which is not a dream. Sometimes the spiritual eye opens, and they see acquaintance or stranger, scene familiar or unfamiliar. But the recognition is not always a satisfactory one. You have been unconsciously taught not to believe in the reality of what you see in this state. Therefore you do not accept it as a reality, and what the mind in any condition persistently refuses to accept as a reality will not frame itself to be held by memory as one.
It is a fact that some people on the death of the body still think they have their physical bodies. They may remain in this state for years. They go about, eat, sleep and live in every way in that grade of existence which, though unseen by us, is all about us. Because every thing we see, hear, touch, handle, smell or taste has on its grade its correspondent or spiritual counterpart, and can be used exactly as it is here. There are no sudden transitions of any sort in Nature. People on passing from the physical body do not enter on any glorified condition of existence, unless they in mind are living such existence on earth. They go where every thing is in strict correspondence with their daily thought. Friends in the unseen world may on their first arrival receive them as guests in their houses. But they are only guests, and cannot remain in those circles unless in spirit they belong to them. If their thought be lower, they must, after a time, return to the order or stratum of thought in which they lived on passing out of the body. They cannot commence building-upward on that. You must build your “mansion in the skies” yourself. You can commence consciously building it here in the body to greater advantage than to commence after you lose your body. That you must build it yourself is the law of nature. It is not because any individuality, however wise and powerful in any of the advanced stages of existence, says you must. All of these, up to orders of mind beyond our power to comprehend, have been and are now the builders of their temples (themselves). What most they want of us is to build in like manner our own and with the same blissful results. Because such building is simply the building of our own individual happiness into grander, broader and ever-broadening proportions.
Your first error on passing from the body in the state known as sleep lies in thinking that you are moving about your physical body. You must educate yourself out of that mistake. You must fix it in your mind before going to sleep that if you wake up in what you call a dream you are not then using your physical body. You will fix in your mind before going to sleep, so far as you can, your conception of yourself as a spirit—or, rather, as the unseen organization which during the day uses your body.
The last thought before going to sleep is the one most likely to remain with you on leaving the body. If persisted in, you will find it mingling itself with what you call your dreams. That is, it will be the first clew towards the recognition of your real self when you are away from your body.
Keep this fact then, this recognition of yourself as a spirit, in your mind, and it will be a great help to your unseen friends in the other life to get near you and waken you to the knowledge of your real self.
The wiser and more powerful order of spirits, who may be able to give you much of their thought in the daytime, or while you are using the body, may not be able to give you so much of it during your escape from the body, owing to the condition above spoken of. Instead, therefore, of going into a higher region of thought at night, you descend, through blindness and mere force of habit, into a lower one. You may be, while using the body, educated up to and enter into their higher realm of thought by day. Yet at night, being so educated in part in the school of physical sense, you cannot carry that education with you. You walk with the spiritual eye and ear, thinking these the physical eye and ear. All this results in a confusion which no language can fully express, because no similar condition in this life can be clearly realized or illustrated.
You want to give your powerful unseen friends a clew by which, on passing from the body, they can come nearer to you and help you to wake up, find your real self, and go where you belong. The thought of yourself as a spirit, as a being distinct and apart from your body, will serve as this clew. A thought is as real a thing as a telegraph-wire. It will be the telegraph-wire ’twixt you and them, because they will not stay permanently with you in your gropings on the cruder stratum of life. They could if they wished; but they want to draw you up to their abodes,—their country, their realm,—where all is more beautiful and fairy-like than ever pen or picture realized here; where, in part, at least, you may now belong. To bring back of this the remembrance to the daytime while your spirit uses the body, would be to bring the celestial life to earth. It would be as a temptation in the right direction to leave off the coarser pleasures for the sake of realizing and living in the higher. Because all self-denial has really but this one purpose: that of cutting loose from fleeting pleasure that leaves a lasting pain, to obtain a far greater pleasure that leaves no pain at all.
As persistently you fix on going to sleep this idea in your mind, that you are no longer using the body’s senses, you will after a time, in what you have called the dream, find yourself recalling this fact. You will find yourself saying, “This is as real as my body or day life. I am only in a different state of existence.”
Your present life of the spirit, away from the body at night, is very often one that exhausts more than it refreshes. Unconsciously you may drift toward persons and scenes repulsive to you. You are carried to them by lower currents of thought. You drift into these tides as an ignorant child wades into the stream, and is carried beyond its depth and off its foothold by an outer and stronger current; knowing nothing of the fact that thought does move in currents, and that the lower one of inferior or evil thought is most powerful near the earth,—nothing of your powers and senses as a spirit, you are as helpless as a babe nightly on passing from your body.
Could you get a start in the right direction toward the upper and superior regions of thought,—could you ascend through the current of dark and crude thought, which everywhere surrounds you,—you would find yourself in a land of beauty, sunshine, and flowers; of grand scenery and fairy landscape. You would associate there with the people you most wish to see, and to whom you in spirit belong. You would repose in a luxurious languor, yet still be able to note scenes of indescribable charm by the eye. You would be conscious of life, and still be at rest. You would drink in life with every breath. You would return with this life to your body in the morning. Your night of bliss would be both as a rest in thought and a healthy stimulation to your life in the body. Your spiritual senses would open in this elevated thought-atmosphere. You would be freed from what is now a nightly slavery. Your connection with the higher regions of thought would become permanent, and you could attain the power of returning to them at any time to refresh yourself when overcome by the cruder thought which now surrounds you.
Every low place of resort, every saloon filled with hangers-on more or less under the influence of stimulant, every and any place, no matter what its conventional character, if it be a place of deceit, of trickery in trade, is an actual spring of low thought. This thought flows from it, as real, though unseen, as water from a spring. In any great city all these are as so many thousands of springs of filthy thought-element, near together. It is not a live, rapid current. It is more like a slowly moving bed of filthy ooze, in which you are mired and slowly borne along. Every tattling, gossiping, scandal-mongering group of people is an additional spring of such thought. So is every family where disorder, sour looks, cross words, and peevishness or petulance reign. Good society, as well as that called inferior in the social scale, can contribute to this inferior thought-current. The purest spirit cannot live in this thought-current without being unfavorably affected by it. It requires continual outlay of force to resist it. You become mixed and entangled in it, blinded by its obscurity, weighed down by the burthen it brings. You may have noticed how much of inordinate desire you are freed from on getting in the open country far beyond the city limits. Mountains are more free from this thought. It is an element which conforms to the law of gravitation. Low thought runs to the lowest places, as does any thing heavy, crude, and coarse. Trade, commerce, and manufacture unfortunately demand cities to be built on low levels, either at the seaside or river-bank. In the coming higher civilizations, the making of the most perfect men and women, and the discovery and making of real and permanent pleasures, will be the chief pursuit. Cities will then be built on hills or mountains, so that all the cruder emanations, seen and unseen, shall readily drain away.
With so much of this injurious unseen element about you, you may see an additional necessity for forming groups of people who are naturally aspiring and more pure, who shall frequently come together, and by conversation and silent communion generate a current of purer thought. The more of this they make through such co-operation, the more power is given each individual of the group to keep himself, whether in the body by day or out of it at night, from being unfavorably affected, and perhaps overwhelmed, by these prevailing destructive tides. You are then forming a chain of connection with the higher, purer, and more powerful region of thought. The more you earnestly seek to form such connection, the stronger will be the chain. You do not realize the strength of these “powers of darkness” all about you, or the odds against you in trying to stem this dark tide alone.
The thought brought to and made by a very few persons, who so meet in concert, and who are so alive to its benefits as to love to meet, is of a value you cannot overestimate. It is the more powerful thought. It is in part the thought and, with the thought, the force of wise, powerful, and beneficent spirits who will be attracted to your group, and who come with every desire to aid you. It will clear your brain, make stronger your body, drive out disease, and give you new ideas and plans for every kind of legitimate business. You do not now realize how much you are kept from success and on a lower level of life through unconsciously absorbing and being swayed or partly blinded or confused by the low thought-current about you. You accept conditions in life as a necessity, which, were your intellects keener and sharper, you could avoid. You may absorb timidity from others. You may so absorb inertia and lack of energy. Your periods of lack of confidence and indecision may be results of absorption of this lower element. You may not know how blind you are, and what a different man or woman you might be did you see more clearly what could injure and what could benefit you. Your generation of the more powerful thought, through meeting in a concert of pure motive, inquiry for truth, and desire to benefit others as well as yourselves, would clear your intellect, increase your energy, lead you away from errors and stumbling-blocks, improve your health, and build you up into a force which would bring to you every material good thing. It is the way for “seeking first the kingdom of God,” “when all these things shall be added unto you.” They are added because the force you create in yourselves through these meetings as a family and fraternity will be as an actual strong magnet, attracting all things which your wisdom says will benefit you.
The “New World” rediscovered by Columbus is a small affair as compared with the one lying at our very doors, and into which we unconsciously enter every night. We look with the eye of the body across our rooms, our streets, our fields, saying there is nothing between us and the walls, the house, the forest, or the mountain, but “empty air;” when that space may be crowded with structures, with people, with the unseen copies of all we see about us.
The visions produced by the use of opium and hasheesh are realities. They allow of a more complete escape of the spirit from the body. The spirit receives an artificial strength through the elements taken from the poppy or hemp. Aided by this, it can travel farther, and is stimulated to go out of its habitual ruts when the body sleeps. It does go into higher and more sublimated regions, and sees in them glories never realized on earth. But it is in this way forced into elements too fine for it (the spirit) to retain and bring back to the body. It cannot hold them, and so returns to the body with no strength. Hence the re-action and misery of the opium eater or smoker, when the effect of the drug is off. You would soon be in a condition somewhat similar, were the higher spirits to carry you (as they could) to their own country, before you had spiritually grown-up to it. The elements you would absorb there would be too fine for use in this stratum of life. Yet continued aspiration can make your spirit fit to receive of these elements, and appropriate them, on its return to earth. Your whole organization would be finer then than now. You would be an inhabitant of the two worlds, the physical one about you, and that grade or stratum of the spiritual where you naturally belonged. This is to be the life of the future on this planet. This is the “New Jerusalem” let down to earth.
More men and women in the world’s history have awakened to this life, and lived in it, while using their bodies, than is generally known. Paul speaks of being “caught up to the third heaven, and there seeing unutterable things.” Swedenborg was in close relationship with this world. There have been many others during the ages; but they were discreet enough to keep their knowledge to themselves, knowing their story would not in their time be credited, and that to tell it would bring on themselves unpleasant results.
The time for such secretiveness is now over. More minds awakened and able, at least, to entertain these truths, are now on earth than ever before. These are re-embodied spirits who have entered on another earth-life, with a partial knowledge of these truths, and who will recognize them so soon as they are boldly put forth.
The age for materiality to crush out spiritual truths has passed. The age wherein spiritual truth shall assert itself, and rule materiality, has in reality commenced. It matters not how small is the apparent nucleus or group of persons alive to these truths. A pin-hole can reveal a vast landscape. The point of contact where the rope is made fast to the ship, to pull her off the shoal, is but a few inches wide, but that is all the space required to bring the force to bear on the vessel; and so the relative few who now can receive these things will be the power to raise the many upward.
III.
THE ART OF FORGETTING.
Thoughts are Things.
In the chemistry of the future, thought will be recognized as substance as much as the acids, oxides, and all other chemicals of today.
There is no chasm betwixt what we call the material and spiritual. Both are of substance or element. They blend imperceptibly into each other. In reality the material is only a visible form of the finer elements we call spiritual.
Our unseen and unspoken thought is ever-flowing from us an element and force, as real as the stream of water we can see, or the current of electricity we cannot see. It combines with the thought of others, and out of such combinations new qualities of thought are-formed, as in the combination of chemicals new substances are-formed.
If you send from you in thought the elements of worry, fret, hatred, or grief, you are putting in action forces injurious to your mind and body. The power to forget implies the power of driving away the unpleasant and hurtful thought or element, and bringing in its place the profitable element, to build up instead of tearing us down.
The character of thought we think or put out affects our business favorably or unfavorably. It influences others for or against us. It is an element felt pleasantly or unpleasantly by others, inspiring them with confidence or distrust.
The prevailing state of mind, or character of thought, shapes the body and features. It makes us ugly or pleasing, attractive or repulsive to others. Our thought shapes our gestures, our mannerism, our walk. The least movement of muscle has a mood of mind, a thought, behind it. A mind always determined has always a determined walk. A mind always weak, shifting, vacillating, and uncertain, makes a shuffling, shambling, uncertain gait. The spirit of determination braces every muscle. It is the thought-element of determination filling every muscle.
Look at the discontented, gloomy, melancholy, and ill-tempered men or women, and you see in their faces proofs of the action of this silent force of their unpleasant thought, cutting, carving, and shaping them to their present expression. Such people are never in good health, for that force acts on them as poison, and creates some form of disease. A persistent thought of determination on a purpose, especially if such purpose be of benefit to others as well as ourselves, will fill every nerve with strength. It is a wise selfishness that works to benefit others along with ourselves. Because in spirit, and in actual element, we are all united. We are forces which act and re-act on each other, for good or ill, through what ignorantly we call “empty space.” There are unseen nerves extending from man to man, from being to being. Every form of life is in this sense connected together. We are all “members of one body.” An evil thought or act is a pulsation of pain thrilling through myriads of organizations. The kindly thought and act have for pleasure the same effect. It is, then, a law of nature and of science, that we cannot do a real good to another without doing one also to ourselves.
To grieve at any loss, be it of friend or property, weakens mind and body. It is no help to the friend grieved for. It is rather an injury; for our sad thought must reach the person, even if passed to another condition of existence, and is a source of pain to that person.
An hour of grumbling, fret, or fear, whether spoken or silent, uses up so much element or force in making us less endurable to others, and perhaps making for us enemies. Directly or indirectly, it injures our business. Sour looks and words drive away good customers. Grumbling or hating is a use of actual element to belabor our minds. The force we may so expend could be used to our pleasure and profit, even as the force we might use with a club to beat our own body can be employed to give us comfort and recreation.
To be able, then, to throw off (or forget) a thought or force which is injuring us, is a most important means for gaining strength of body and clearness of mind. Strength of body and clearness of mind bring success in all undertakings.
It brings also strength of spirit; and the forces of our spirits act on others whose bodies are thousands of miles distant, for our advantage or disadvantage. Because there is a force belonging to all of us, separate and apart from that of the body. It is always in action, and acting on others. It must be in action at every moment, whether the body be asleep or awake. Ignorantly, unconsciously, and hence unwisely used, it plunges us into mires of misery and error. Intelligently and wisely used, it will bring us every conceivable good.
That force is our thought. Every thought of ours is of vital importance to health and real success. All so-called success, as the world terms it, is not real. A fortune gained at the cost of health is not a real success.
Every mind trains itself, generally unconsciously, to its peculiar character or quality of thought. Whatever that training is, it cannot be immediately changed. We may have trained our minds unconsciously to entertain evil or troubled thought. We may never have realized that brooding over disappointment, living in a grief, dreading a loss, fretting for fear this or that might not succeed as we wish, was building-up a destructive force which has bled away our strength, created disease, unfitted us for business, and caused us loss of money and possibly loss of friends.
To learn to forget is as necessary and useful as to learn to remember. We think of many things every-day which it would be more profitable not to think of at all. To be able to forget is to be able to drive away the unseen force (thought) which is injuring us, and change it for a force (or order of thought) to benefit us.
Demand imperiously and persistently any quality of character in which you may be lacking, and you attract increase of such quality. Demand more patience or decision or judgment or courage or hopefulness or exactness, and you will increase in such qualities. These qualities are real elements. They belong to the subtler, and as yet unrecognized, chemistry of nature.
The man discouraged, hopeless, and whining, has unconsciously demanded discouragement and hopelessness. So he gets it. This is his unconscious mental training to evil. Mind is “magnetic,” because it attracts to itself whatever thought it fixes itself upon, or whatever it opens itself to. Allow yourself to fear, and you will fear more and more. Cease to resist the tendency to fear, make no effort to forget fear, and you open the door, and invite fear in; you then demand fear. Set your mind on the thought of courage, see yourself in mind or imagination as courageous, and you will become more courageous. You demand courage.
There is no limit in unseen nature to the supply of these spiritual qualities. In the words “Ask, and ye shall receive,” the Christ implied that any mind could, through demanding, draw to itself all that it needed of any quality. Demand wisely, and we draw to us the best.
Every second of wise demand brings an increase of power. Such increase is never lost to us. This is an effort for lasting gain that we can use at any time. What all of us want is more power to work results, and build up our fortunes,—power to make things about us more comfortable, to ourselves and our friends. We cannot feed others if we have no power to keep starvation from ourselves. Power to do this is a different thing from the power to hold in memory other people’s opinions, or a collection of so-called facts gathered from books, which time often proves to be fictions. Every success in any grade of life has been accomplished through spiritual power, through unseen force flowing from one mind, and working on other minds far and near, as real as the force in your arm lifts a stone.
A man may be illiterate, yet send from his mind a force affecting and influencing many others, far and near, in a way to benefit his fortunes, while the scholarly man drudges with his brain on a pittance. The illiterate man’s is the greater spiritual power. Intellect is not a bag to hold facts. Intellect is power to work results. Writing books is but a fragment of the work of intellect. The greatest philosophers have planned first, and acted afterwards, as did Columbus, Napoleon, Fulton, Morse, Edison, and others, who have moved the world, besides telling the world how it should be moved.
Your plan, purpose, or design, whether relating to a business or an invention, is a real construction of unseen thought-element. Such thought-structure is also a magnet. It commences to draw aiding forces to it so soon as made. Persist in holding to your plan or purpose, and these forces come nearer and nearer, become stronger and stronger, and will bring more and more favorable results.
Abandon your purpose, and you stop further approach of these forces, and destroy also such amount of unseen attracting power as you have built up. Success in any business depends on the application of this law. Persistent resolve on any purpose is a real attractive force or element, drawing constantly more and more aids for carrying out that resolve.
When your body is in the state called sleep, these forces (your thoughts) are still active. They are then working on other minds. If your last thought before sleep is that of worry, or anxiety, or hatred for any one, it will work for you only ill results. If it is hopeful, cheerful, confident, and at peace with all men, it is then the stronger force, and will work for you good results. If the sun goes down on your wrath, your wrathful thought will act on others, while you sleep, and bring only injury in return.
Is it not a necessity, then, to cultivate the power of forgetting what we wish, so that our current of thought attracting ill, while our body rests, shall be changed to the thought-current attracting good?
To-day thousands on thousands never think of controlling the character of their thought. They allow their minds to drift. They never say of a thought that is troubling them, “I won’t think of it.” Unconsciously then they demand what works them ill, and their bodies are made sick by the kind of thought which they allow their minds to fasten on.
When you realize the injury done you through any kind of troubled thought, you will then commence to acquire the power of throwing off such thought. When in mind you commence to resist any kind of such injurious thought, you are constantly gaining more and more power for resistance. “Resist the devil,” said the Christ, “and he will flee from you.” There are no devils save the illy used forces of the mind. But these are most powerful to afflict and torture us. An ugly or melancholy mood of mind is a devil. It can make us sick, lose us friends, and lose us money. Money means the enjoyment of necessities and comforts. Without these we cannot do or be our best. The sin involved in “love of money” is to love money better than the things needful which money can bring.
To bring to us the greatest success in any business, to make the greatest advance in any art, to further any cause, it is absolutely necessary that at certain intervals daily we forget all about that business, art, or cause. By so doing we rest our minds, and gather fresh force for renewed effort.
To be ever revolving the same plan, study, or speculation, or what we shall do or shall not do, is to waste such force on a brain treadmill. We are in thought saying to ourselves the same thing over and over again. We are building of this actual, unseen element, thought, the same constructions over and over again. One is a useless duplicate of the other.
If we are always inclined to think or converse on one particular subject, if we will never forget it, if we will start it at all times and places, if we will not in thought and speech fall into the prevailing tone of the conversation about us, if we do not try to get up an interest in what is being talked of by others, if we determine only to converse on what interests us, or not converse at all, we are in danger of becoming a “crank,” or “hobbyist,” or monomaniac.
The “crank” draws his reputation on himself. He is one who, having forced one idea, and one alone on himself, has, resolved, perhaps unconsciously, to force that idea on every one else. He will not forget at periods his pet theory or purpose, and adapt himself to the thought of others. For this reason he loses the power to forget, to throw from his mind the one absorbing thought. He drifts more and more into that one idea. He surrounds himself with its peculiar thought, atmosphere, or element, as real an element as any we see or feel.
Others near him feel this one-ideaed thought, and feel it disagreeably; because the thought of one person is felt by others near him through a sense as yet unnamed. In the exercise of this sense lies the secret of your favorable or unfavorable “impressions” of people at first sight. You are in thought as it flows from you always, sending into the air an element which affects others for or against you, according to its quality, and the acuteness of their sense which feels thought. You are affected by the thought of others in the same way, be they far or near. Hence we are talking to others when our tongues are still. We are making ourselves hated or loved while we sit alone in the privacy of our chambers.
