In Tune with the Infinite Part 2

Again, a sudden emergency arises. You stand trembling and weak with fear. Why are you powerless to move? Why do you tremble? And yet you believe that the mind has but little influence upon the body. You are for a moment dominated by a fit of anger. For a few hours afterwards you complain of a violent headache. And still you do not seem to realize that the thoughts and emotions have an effect upon the body.

A day or two ago, while conversing with a friend, we were speaking of worry. "My father is greatly given to worry," he said. "Your father is not a healthy man," I said. "He is not strong, vigorous, robust, and active." I then went on to describe to him more fully his father's condition and the troubles which afflicted him. He looked at me in surprise and said, "Why, you do not know my father?" "No," I replied.

"How then can you describe so accurately the disease with which he is afflicted?" "You have just told me that your father is greatly given to worry. When you told me this you indicated to me cause. In describing your father's condition I simply connected with the cause its own peculiar effects."

Fear and worry have the effect of closing up the channels of the body, so that the life forces flow in a slow and sluggish manner. Hope and tranquillity open the channels of the body, so that the life forces go bounding through it in such a way that disease can rarely get a foothold.

Not long ago a lady was telling a friend of a serious physical trouble.

My friend happened to know that between this lady and her sister the most kindly relations did not exist. He listened attentively to her delineation of her troubles, and then, looking her squarely in the face, in a firm but kindly tone said: "Forgive your sister." The woman looked at him in surprise and said: "I can't forgive my sister." "Very well, then," he replied, "keep the stiffness of your joints and your kindred rheumatic troubles."

A few weeks later he saw her again. With a light step she came toward him and said: "I took your advice. I saw my sister and forgave her.

We have become good friends again, and I don't know how it is, but somehow or other from the very day, as I remember, that we became reconciled, my troubles seemed to grow less, and today there is not a trace of the old difficulties left; and really, my sister and I have become such good friends that now we can scarcely get along without one another." Again we have effect following cause.

We have several well-authenticated cases of the following nature: A mother has been dominated for a few moments by an intense pa.s.sion of anger, and the child at her breast has died within an hour's time, so poisoned became the mother's milk by virtue of the poisonous secretions of the system while under the domination of this fit of anger. In other cases it has caused severe illness and convulsions.

The following experiment has been tried a number of times by a well-known scientist: Several men have been put into a heated room.

Each man has been dominated for a moment by a particular pa.s.sion of some kind; one by an intense pa.s.sion of anger, and others by different other pa.s.sions. The experimenter has taken a drop of perspiration from the body of each of these men, and by means of a careful chemical a.n.a.lysis he has been able to determine the particular pa.s.sion by which each has been dominated. Practically the same results revealed themselves in the chemical a.n.a.lysis of the saliva of each of the men.

Says a noted American author, an able graduate of one of our greatest medical schools, and one who has studied deeply into the forces that build the body and the forces that tear it down: "The mind is the natural protector of the body. . . . Every thought tends to reproduce itself, and ghastly mental pictures of disease, sensuality, and vice of all sorts, produce scrofula and leprosy in the soul, which reproduces them in the body. Anger changes the chemical properties of the saliva to a poison dangerous to life. It is well known that sudden and violent emotions have not only weakened the heart in a few hours, but have caused death and insanity. It has been discovered by scientists that there is a chemical difference between that sudden cold exudation of a person under a deep sense of guilt and the ordinary perspiration; and the state of the mind can sometimes be determined by chemical a.n.a.lysis of the perspiration of a criminal, which, when brought into contact with selenic acid, produces a distinctive pink color. It is well known that fear has killed thousands of victims; while, on the other hand, _courage is a great invigorator_.

"Anger in the mother may poison a nursing child. Rarey, the celebrated horse-tamer, said that an angry word would sometimes raise the pulse of a horse ten beats in a minute. If this is true of a beast, what can we say of its power upon human beings, especially upon a child? Strong mental emotion often causes vomiting. Extreme anger or fright may produce jaundice. A violent paroxysm of rage has caused apoplexy and death. Indeed, in more than one instance, a single night of mental agony has wrecked a life. Grief, long-standing jealousy, constant care and corroding anxiety sometimes tend to develop insanity. Sick thoughts and discordant moods are the natural atmosphere of disease, and crime is engendered and thrives in the miasma of the mind."

From all this we get the great fact we are scientifically demonstrating today,--that the various mental states, emotions, and pa.s.sions have their various peculiar effects upon the body, and each induces in turn, if indulged in to any great extent, its own peculiar forms of disease, and these in time become chronic.

Just a word or two in regard to their mode of operation. If a person is dominated for a moment by, say a pa.s.sion of anger, there is set up in the physical organism what we might justly term a bodily thunder-storm, which has the effect of souring, or rather of corroding, the normal, healthy, and life-giving secretions of the body, so that instead of performing their natural functions they become poisonous and destructive. And if this goes on to any great extent, by virtue of their c.u.mulative influences, they give rise to a particular form of disease, which in turn becomes chronic. So the emotion opposite to this, that of kindliness, love, benevolence, good-will, tends to stimulate a healthy, purifying, and life-giving flow of all the bodily secretions. All the channels of the body seem free and open; the life forces go bounding through them. And these very forces, set into a bounding activity, will in time counteract the poisonous and disease-giving effects of their opposites.

A physician goes to see a patient. He gives no medicine this morning.

Yet the very fact of his going makes the patient better. He has carried with him the spirit of health; he has carried brightness of tone and disposition; he has carried hope into the sick chamber; he has left it there. In fact, the very hope and good cheer he has carried with him has taken hold of and has had a subtle but powerful influence upon the mind of the patient; and this mental condition imparted by the physician has in turn its effects upon the patient's body, and so through the instrumentality of this mental suggestion the healing goes on.

"Know, then, whatever cheerful and serene Supports the mind, supports the body, too.

Hence the most vital movement mortals feel Is _hope_; the balm and life-blood of the soul."

We sometimes hear a person in weak health say to another, "I always feel better when you come." There is a deep scientific reason underlying the statement. "The tongue of the wise is health." The power of suggestion so far as the human mind is concerned is a most wonderful and interesting field of study. Most wonderful and powerful forces can be set into operation through this agency. One of the world's most noted scientists, recognized everywhere as one of the most eminent anatomists living, tells us that he has proven from laboratory experiments that the entire human structure can be completely changed, made over, within a period of less than one year, and that some portions can be entirely remade within a period of a very few weeks.

"Do you mean to say," I hear it asked, "that the body can be changed from a diseased to a healthy condition through the operation of the interior forces?" Most certainly; and more, this is the natural method of cure. The method that has as its work the application of drugs, medicines and external agencies is the artificial method. The only thing that any drug or any medicine can do is to remove obstructions, that the life forces may have simply a better chance to do their work.

_The real healing process must be performed by the operation of the life forces within_. A surgeon and physician of world-wide fame recently made to his medical a.s.sociates the following declaration: "For generations past the most important influence that plays upon nutrition, the _life principle_ itself, has remained an unconsidered element in the medical profession, and the almost exclusive drift of its studies and remedial paraphernalia has been confined to the action of matter over mind. This has seriously interfered with the evolutionary tendencies of the doctors themselves, and consequently the psychic factor in professional life is still in a rudimentary or comparatively undeveloped state. But the light of the nineteenth century has dawned, and so the march of mankind in general is taken in the direction of the hidden forces of nature. Doctors are now compelled to join the ranks of students in psychology and follow their patrons into the broader field of mental therapeutics. There is no time for lingering, no time for skepticism or doubt or hesitation. _He who lingers is lost, for the entire race is enlisted in the movement_."

I am aware of the fact that in connection with the matter we are now considering there has been a great deal of foolishness during the past few years. Many absurd and foolish things have been claimed and done; but this says nothing against, and it has absolutely nothing to do with the great underlying laws themselves. The same has been true of the early days of practically every system of ethics or philosophy or religion the world has ever known. But as time has pa.s.sed, these foolish, absurd things have fallen away, and the great eternal principles have stood out ever more and more clearly defined.

I know _personally_ of many cases where an entire and permanent cure has been effected, in some within a remarkably short period of time, through the operation of these forces. Some of them are cases that had been entirely given up by the regular practice, _materia medica_. We have numerous accounts of such cases in all times and in connection with all religions. And why should not the power of effecting such cures exist among us today? The _power does exist_, and it will be actualized in just the degree that we recognize the same great laws that were recognized in times past.

One person may do a very great deal in connection with the healing of another, but this almost invariably implies co-operation on the part of the one who is thus treated. In the cures that Christ performed he most always needed the co-operation of the one who appealed to him.

His question almost invariably was, "Dost thou believe?" He thus stimulated into activity the life-giving forces within the one cured.

If one is in a very weak condition, or if his nervous system is exhausted, or if his mind through the influence of the disease is not so strong in its workings, it may be well for him for a time to seek the aid and co-operation of another. But it would be far better for such a one could he bring himself to a vital realization of the omnipotence of his own interior powers.

One may cure another, but to be _permanently healed_ one must do it himself. In this way another may be most valuable as a teacher by bringing one to a clear realization of the power of the forces within, but in every case, in order to have a permanent cure, the work of the self is necessary. Christ's words were almost invariably,--Go and sin no more, or, thy sins are forgiven thee, thus pointing out the one eternal and never-changing fact,--that all disease and its consequent suffering is the direct or the indirect result of the violation of law, either consciously or unconsciously, either intentionally or unintentionally.

Suffering is designed to continue only so long as sin continues, sin not necessarily in the theological, but always in the philosophical sense, though many times in the sense of both. The moment the violation ceases, the moment one comes into perfect harmony with the law, the cause of the suffering ceases; and though there may be residing within the c.u.mulative effects of past violation, the cause is removed, and consequently there can be no more effects in the form of additions, and even the diseased condition that has been induced from past violation will begin to disappear as soon as the right forces are set into activity.

There is nothing that will more quickly and more completely bring one into harmony with the laws under which he lives than this vital realization of his oneness with the Infinite Spirit, which is the life of all life. In this there can be no disease, and nothing will more readily remove from the organism the obstructions that have acc.u.mulated there, or in other words, the disease that resides there, than this full realization and the complete opening of one's self to this divine inflow. "I shall put My spirit in you, and ye shall live."

The moment a person realizes his oneness with the Infinite Spirit he recognizes himself as a spiritual being, and no longer as a mere physical, material being. He then no longer makes the mistake of regarding himself as body, subject to ills and diseases, but he realizes the fact that he is spirit, spirit now as much as he ever will or can be, and that he is the builder and so the master of the body, the house in which he lives; and the moment he thus recognizes his power as master he ceases in any way to allow it the mastery over him.

He no longer fears the elements or any of the forces that he now in his ignorance allows to take hold of and affect the body. The moment he realizes his own supremacy, instead of fearing them as he did when he was out of harmony with them, he learns to love them. He thus comes into harmony with them; or rather, he so orders them that they come into harmony with him. He who formerly was the slave has now become the master. The moment we come to love a thing it no longer carries harm for us.

There are almost countless numbers today, weak and suffering in body, who would become strong and healthy if they would only give G.o.d an opportunity to do His work. To such I would say, _Don't shut out the divine inflow_. Do anything else rather than this. Open yourselves to it. Invite it. In the degree that you open yourselves to it, its inflowing tide will course through your bodies a force so vital that the old obstructions that are dominating them today will be driven out before it. "My words are life to them that find them, and health to all their flesh."

There is a trough through which a stream of muddy water has been flowing for many days. The dirt has gradually collected on its sides and bottom, and it continues to collect as long as the muddy water flows through it. Change this. Open the trough to a swift-flowing stream of clear, crystal water, and in a very little while even the very dirt that has collected on its sides and bottom will be carried away. The trough will be entirely cleansed. It will present an aspect of beauty and no longer an aspect of ugliness. And more, the water that now courses through it will be of value; it will be an agent of refreshment, of health and of strength to those who use it.

Yes, in just the degree that you realize your oneness with this Infinite Spirit of Life, and thus actualize your latent possibilities and powers, you will exchange dis-ease for ease, inharmony for harmony, suffering and pain for abounding health and strength. And in the degree that you realize this wholeness, this abounding health and strength in yourself, will you carry it to all with whom you come in contact; for _we must remember that health is contagious as well as disease_.

I hear it asked, What can be said in a concrete way in regard to the practical application of these truths, so that one can hold himself in the enjoyment of perfect bodily health; and more, that one may heal himself of any existing disease? In reply, let it be said that the chief thing that can be done is to point out the great underlying principle, and that each individual must make his own application; one person cannot well make this for another.

First let it be said, that the very fact of one's holding the thought of perfect health sets into operation vital forces which will in time be more or less productive of the effect,--perfect health. Then speaking more directly in regard to the great principle itself, from its very nature, it is clear that more can be accomplished through the process of realization than through the process of affirmation, though for some affirmation may be a help, an aid to realization.

In the degree, however, that you come into a vital realization of your oneness with the Infinite Spirit of Life, whence all life in individual form has come and is continually coming, and in the degree that through this realization you open yourself to its divine inflow, do you set into operation forces that will sooner or later bring even the physical body into a state of abounding health and strength. For to realize that this Infinite Spirit of Life can from its very nature admit of no disease, and to realize that this, then, is the life in you, by realizing your oneness with it, you can so open yourself to its more abundant entrance that the diseased bodily conditions--effects--will respond to the influences of its all-perfect power, this either quickly or more tardily, depending entirely upon yourself.

There have been those who have been able to open themselves so fully to this realization that the healing has been instantaneous and permanent.

The degree of intensity always eliminates in like degree the element of time. _It must, however, be a calm, quiet, and expectant intensity, rather than an intensity that is fearing, disturbed, and non-expectant_. Then there are others who have come to this realization by degrees.

Many will receive great help, and many will be entirely healed by a practice somewhat after the following nature: With a mind at peace, and with a heart going out in love to all, go into the quiet of your own interior self, holding the thought,--I am one with the Infinite Spirit of Life, the life of my life. I then as spirit, I a spiritual being, can in my own real nature admit of no disease. I now open my body, in which disease has gotten a foothold, I open it fully to the inflowing tide of this Infinite Life, and it now, even now, is pouring in and coursing through my body, and the healing process is going on. Realize this so fully that you begin to feel a quickening and a warming glow imparted by the life forces to the body. Believe the healing process is going on. Believe it, and hold continually to it. Many people greatly desire a certain thing, but expect something else. They have greater faith in the power of evil than in the power of good, and hence remain ill.

If one will give himself to this meditation, realization, treatment, or whatever term it may seem best to use, at stated times, as often as he may choose, and then _continually hold himself in the same att.i.tude of mind_, thus allowing the force to work continually, he will be surprised how rapidly the body will be exchanging conditions of disease and inharmony for health and harmony. There is no particular reason, however, for this surprise, for in this way he is simply allowing the Omnipotent Power to do the work, which will have to do it ultimately in any case.

If there is a local difficulty, and one wants to open this particular portion, in addition to the entire body, to this inflowing life, he can hold this particular portion in thought, for to fix the thought in this way upon any particular portion of the body stimulates or increases the flow of the life forces in that portion. It must always be borne in mind, however, that whatever healing may be thus accomplished, effects will not permanently cease until causes have been removed. In other words, _as long as there is the violation of law, so long disease and suffering will result_.

This realization that we are considering will have an influence not only where there is a diseased condition of the body, but even where there is not this condition it will give an increased bodily life, vigor, and power.

We have had many cases, in all times and in all countries, of healing through the operation of the interior forces, entirely independent of external agencies. Various have been the methods, or rather, various have been the names applied to them, but the great law underlying all is one and the same, and the same today. When the Master sent his followers forth, his injunction to them was to heal the sick and the afflicted, as well as to teach the people. The early church fathers had the power of healing, in short, it was a part of their work.

And why should we not have the power today, the same as they had it then? Are the laws at all different? Identically the same. Why, then? Simply because, with a few rare exceptions here and there, we are unable to get beyond the mere letter of the law into its real vital spirit and power. It is the letter that killeth, it is the spirit that giveth life and power. Every soul who becomes so individualized that he breaks through the mere letter and enters into the real vital spirit, _will have the power_, as have all who have gone before, and when he does, he will also be the means of imparting it to others, for he will be one who will move and who will speak with authority.

We are rapidly finding today, and we shall find even more and more, as time pa.s.ses, that practically all disease, with its consequent suffering, has its origin in perverted mental and emotional states and conditions. _The mental att.i.tude we take toward anything determines to a greater or less extent its effects upon us_. If we fear it, or if we antagonize it, the chances are that it will have detrimental or even disastrous effects upon us. If we come into harmony with it by quietly recognizing and inwardly a.s.serting our superiority over it, in the degree that we are able successfully to do this, in that degree will it carry with it no injury for us.

No disease can enter into or take hold of our bodies unless it find therein something corresponding to itself which makes it possible. And in the same way, no evil or undesirable condition of any kind can come into our lives unless there is already in them that which invites it and so makes it possible for it to come. The sooner we begin to look within ourselves for the cause of whatever comes to us, the better it will be, for so much the sooner will we begin to make conditions within ourselves such that only _good_ may enter.

We, who from our very natures should be masters of all conditions, by virtue of our ignorance are mastered by almost numberless conditions of every description.

Do I fear a draft? There is nothing in the draft--a little purifying current of G.o.d's pure air--to cause me trouble, to bring on a cold, perhaps an illness. The draft can affect me only in the degree that _I myself_ make it possible, only in the degree that I allow it to affect me. We must distinguish between causes and mere occasions. The draft is not cause, nor does it carry cause with it.

Two persons are sitting in the same draft. The one is injuriously affected by it, the other experiences not even an inconvenience, but he rather enjoys it. The one is a creature of circ.u.mstances; he fears the draft, cringes before it, continually thinks of the harm it is doing him. In other words, he opens every avenue for it to enter and take hold of him, and so it--harmless and beneficent in itself--brings to him exactly what he has empowered it to bring. The other recognizes himself as the master over and not the creature of circ.u.mstances. He is not concerned about the draft. He puts himself into harmony with it, makes himself positive to it, and instead of experiencing any discomfort, he enjoys it, and in addition to its doing him a service by bringing the pure fresh air from without to him, it does him the additional service of hardening him even more to any future conditions of a like nature. But if the draft was cause, it would bring the same results to both. The fact that it does not, shows that it is not a cause, but a condition, and it brings to each, effects which correspond to the conditions it finds within each.

Poor draft! How many thousands, nay millions of times it is made the scapegoat by those who are too ignorant or too unfair to look their own weaknesses square in the face, and who instead of becoming imperial masters, remain cringing slaves. Think of it, what it means! A man created in the image of the eternal G.o.d, sharer of His life and power, born to have dominion, fearing, shaking, cringing before a little draft of pure life-giving air. But scapegoats are convenient things, even if the only thing they do for us is to aid us in our constant efforts at self-delusion.

The best way to disarm a draft of the bad effects it has been accustomed to bring one, is first to bring about a pure and healthy set of conditions within, then, to change one's mental att.i.tude toward it.

Recognize the fact that of itself it has no power, it has only the power you invest it with. Thus you will put yourself into harmony with it, and will no longer sit in fear of it. Then sit in a draft a few times and get hardened to it, as every one, by going at it judiciously, can readily do. "But suppose one is in delicate health, or especially subject to drafts?" Then be simply a little judicious at first; don't seek the strongest that can be found, especially if you do not as yet in your own mind feel equal to it, for if you do not, it signifies that you still fear it. That supreme regulator of all life, _good common sense_, must be used here, the same as elsewhere.

If we are born to have dominion, and that we are is demonstrated by the fact that some have attained to it,--and what one _has_ done, soon or late all _can_ do,--then it is not necessary that we live under the domination of any physical agent. In the degree that we recognize our own interior powers, then are we rulers and able to dictate; in the degree that we fail to recognize them, we are slaves, and are dictated to. We build whatever we find within us; we attract whatever comes to us, and all in accordance with spiritual law, for all natural law is spiritual law.