THE GOD IN YOU. Prentice Mulford Mulford

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СКАЧАТЬ and intoxicating to its hearers. Prentice Mulford was right, the Gospel of Nature, wherever preached, "has ever made man feel an indescribable exhilaration and freedom."

      Where Mulford differed from Rousseau was in seeing more clearly, more spiritually, what the Return to Nature really signified. That it signified the getting in touch once more i: with "the Infinite Force and Mind as expressed by all natural things." This Spirit of Nature, "this Force of the Infinite Mind," was given out, he maintained, by every wild tree, bird, or animal. It was a literal element and force, going to man from tree and from living creature. If you loved Nature, if you loved the trees, you would find them, declared Mulford, responsive to such love.

      "You are fortunate (he says) when you grow to a live, tender, earnest love for the wild trees, animals, and birds, and recognise them all as coming from and built of the same mind and spirit as your own, and able also to give you something very valuable in return for the love which you give them. The wild tree is not irresponsive or regardless of a love like that. Such love is not a myth or mere sentiment. It is a literal element and force going from you to the tree. It is felt by the spirit of the tree. You represent a part and belonging of the Infinite Mind. The tree represents another part and belonging of the Infinite Mind. It has its share of life, thought, and intelligence. You have a far greater share, which is to be greater still--and then still greater."

      And again:--

      "As the Great Spirit has made all things, is not that All-pervading mind and wisdom in all things? If then we love the trees, the rocks and all things, as the Infinite made them, shall they not in response to our love give us each of their peculiar thought and wisdom? Shall we not draw nearer to God through a love for these expressions of God in the rocks and trees, birds and animals?"

      Poets have told us the same story. Sir Walter Scott did so, for instance, in his beautiful lines in "The Lay of the Last Minstrel":-

      "Call it not vain. They do not err.Who say that, when the poet dies,Mute Nature mourns her worshipperAnd celebrates his obsequies;That say mute crag and cavern loneFor the departed hard make moan,And rivers teach their rushing waveTo murmur dirges o'er his grave."

      Wordsworth, too, understood the communion with Nature, as is shown by many of his verses, and most of all by his lines on the vision of the daffodils. The sight of the daffodils dancing by the lake was to him like the midnight dance of fairies or elves on the greensward, instinct with conscious vitality, and the impulse of contagious motion. This picture of the 'daffodils' delight in their own life and beauty recalled itself automatically to the poet's mind, and bade him join them in their fairy revels. No poet could have put the mood of communion with Nature in lines of greater felicity. They are, indeed, well known, but to the lover of Nature they will bear quoting again and again. The poet exclaims:--

      " I gazed and gazed, but little thoughtWhat joy the show to me had brought.For oft, when on my couch I lieIn vacant or in pensive mood.They flash upon that inward eyeWhich is the bliss of solitude;And then my heart with pleasure fills,And dances with the daffodils."

      Other poets have voiced the same sense of communion with Nature in varying forms and degrees of intensity. A lesser known one of the present day has claimed poetry as Nature's mouthpiece, and condemned its neglect as a refusal to be brought into touch with Nature's many voices by the most articulate means at its disposal. Take the following verses as an example :-

      "If thou disdain the sacred Muse,Beware lest Nature, past recall,Indignant at that crime, refuseThee entrance to her audience hall.Beware lest sea and sky and allThat bears reflection of her faceBe blotted with a hueless pallOf unillumined commonplace.Ah! desolate hour when that shall be,When dew and sunlight, rain and windShall seem but trivial things to thee,Unloved, unheeded, undivined!Nay, rather let that morning findThy molten soul exhaled and gone,Than in a living death resignedSo darkly still to labour on."

      We see that poets galore have voiced this sentiment and have even expressed it like Sir Waiter Scott in the form of a belief in the conscious Life of Nature. Poets live in a world of fancy and imagination. We do not take their statements too literally. It is different when we come to a man who writes essays, which he would have us take as a guide in life, who, in his wildest flights, expects to be taken as intending to convey the full force of what he says, in however spiritual a sense.

      You cannot say of the lines of Scott what the great Earl of Chatham said in quite a different connection, that " though poetry they are no fiction."* You feel that Scott was by way of expressing a poetic mood, the literal truth of which he would never dream of substantiating over the dinner table, Prentice Mulford, on the other hand, preached this doctrine as an actual truth to be accepted and acted upon, to be made a basis upon which to erect a practical manual on the subject of how to live most intensely, of how, in short, to be most alive while living. Prentice Mulford, in preaching his gospel, echoed in other words the message proclaimed by the Founder of Christianity: "I have come that ye might have life, and that ye might have it more abundantly."

      To Mulford every man is an unconsciouspsychometrist. The infection of good or evil is all-pervasive.

      "Everything (he tells us) from a stone to a human being sends out to you as you look upon it a certain amount of force affecting you beneficially or injuriously according to the quality of life or animation which it possesses. Take any article of furniture, a chair or a bedstead, for instance. It contains not only the thought of those who first planned and moulded it on its construction, but it is also permeated with the thought and varying moods of all who have sat on it or slept in it. So also are the walls and every article of furniture in any room permeated with the thought of those who have dwelt in it, and if it has been long lived in by people whose lives were narrow, whose occupation varied little from year to year, whose moods were dismal and cheerless, the walls and furniture will be saturated with this gloomy and sickly order of thought.

      "If you are very sensitive, and stay in such a room but for a single day, you will feel in some way the depressing effect of such thought, unless you keep very positive to it, and to keep sufficiently positive for twenty-four hours at a time to resist it would be extremely difficult. If you are in any degree weak or ailing you are then most negative or open to the nearest thought- element about you, and will be affected by it, in addition to the wearying mental effect (first mentioned) of any object kept constantly before the eyes.

      "It is injurious, then, to be sick, or even wearied, in a room where other people have been sick, or where they have died, because in thought-element all the misery and depression, not only of the sick and dying but of such as gathered there and sympathised with the patient, will be still left in the room, and this is a powerful unseen agent for acting injuriously on the living."

      The above quotation is from an essay on " Spells, or the Law of Change"; but our author develops the same idea to a fuller extent in another essay, that on "Positive and Negative Thought," in which he enlarges on the importance of being positive and not negative when surrounded by those who are emitting poisonous thought atmosphere, such as envy, jealousy, cynicism, or despondency. This, he tells us, is as real as an noxious gas and infinitely more dangerous. If you are then in a negative or receptive state you are to all intents and purposes a sponge, absorbing evil influences, the full harm of which may not be realised till days afterwards.

      You must know, then, when to be in a positive and when in a negative frame of mind. As a rule you must be positive when you have dealings with the world and negative when you retire within yourself. These conditions inevitably alternate one with another, and the exercise of much positive force will bring about a natural reaction after a certain time. Why, asks Prentice Mulford, did the Christ so often withdraw from the multitude? It was, he avers, because after exercising in some way the immense power ofconcentrated thought, either by healing or talking, or by giving some proofs of his command over the physical elements, at which times he was positive and expending his forces, he, feeling the negative state coming upon him, left СКАЧАТЬ