The Collected Works of Prentice Mulford - Prentice Mulford

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to meet any emergency.

      We deal with the making (or self-making) of whole men and women, whose minds are not cultivated all in one direction and neglected everywhere else. It is far better in the end to be growing symmetrically and to be finished so far as we have grown "all around," than to have our power all concentrated on one talent or capacity, and becoming what the world calls a "Genius." The inside history of Genius is often a sad one, and shows that it brought little happiness to its possessor.

      Scores and hundreds of the little acts of everyday life, such as picking dropped articles from the floor, opening and shutting drawers, laying or reaching for articles on the toilet table, and attending to minor details of dress, are done unconsciously in this hurried condition of mind, especially when some more important object engages our attention. We snatch, we clutch, we drive recklessly about in the doing of these things, and we weaken our bodies and become tired out, and finally "panicky," and easily frightened through this mental habit, for fear and cowardice slip in far more easily when the body is weak.

      This habit cannot be changed in a day or a year when it has pervaded a lifetime. Neither can the ills, mental and physical, resulting from such habit, be cured immediately. There can be only gradual growth away from them.

      If in reading this you feel convinced that there is "something in it," and feel also a conviction that some portion of it suits your own case, your cure has then commenced. Real conviction, the conviction that comes from within, never leaves one or stops working to get us out of the evil way and put us in the good one. It may seem buried and forgotten for seasons, and our erroneous habits may seem growing stronger than ever. That is not so. But as convictions take root we are seeing our errors more and more clearly. We forget that at one time we were blind and did not see them at all.

      If this book brings to you a conviction of a long established error it is not I individually who bring or convince. It is only that I put out more or less of a truth, which takes hold of you and the chord of truth in you senses it. If I apply the torch to the gas-jet and light it, it does not follow that I make either the fire or the gas. I am only a means or agent for lighting that gas. No man makes or invents a truth. Truth is as general and widely spread and belongs to every individual as much as the air we breathe, and there is pleasure enough in being its torch-bearer without presuming to claim the power of its Creator.

      Above all demand more and more courage of the Supreme Power.

      Chapter Five

       LOOK FORWARD!

       Table of Contents

       THE tendency with many people after they are a little "advanced in years" is to look backward and with regret. The "looking" should be the other way--forward. If you want to go backward in every sense, mental and physical, keep on cultivating the mood of living regretfully in your past life.

      It is one chief characteristic of the material mind to hold tenaciously to the past. It likes to recall the past and mourn over it. The material mind has a never-ending series of solemn amusement, in recalling past joys, and feeling sad because they are never to come again.

      But the real self, the spirit, cares relatively little for its past. it courts change. II expects to be a different individual in thought a year hence from that it is today. It is willing a thousand years hence to forget who or what it is today, for it knows that this intense desire to remember itself for what it has been retards its advance toward greater power and greater pleasure. What care you for what you were a thousand or five thousand years ago? Yet then you were something, and something far less than what you are today. You are curious you may answer to know what you were. Yes, but is curiosity worth gratifying, if for such gratification you must pay the price of dragging after you a hundred corpses of your dead selves. Those selves, those existences, have done their work for you. In doing that work they brought you possibly more pain than pleasure. Do you want ever to bear with you the memory and burden of that pain? Especially when such burden brings more pain and deprives you of pleasure. It is like the bird that should insist on carrying with it always the shell from which it was hatched. If you have a sad remembrance fling it off. If you can't fling it off, demand of the Supreme Power aid to help you do so, and such aid will come. If you want to grow old, feeble, gray and withered, go at once and live in your past, and regret your youth. Go and to revisit places and houses where you lived twenty, thirty, forty years ago; call back the dead; mourn over them; live in remembrance over the joys you had there, and say they are gone and fled and will never come again.

      In so doing you are fastening dead selves all over you. If we came into another physical life with the memory of the last one, we should come into the world physically as miniature, decrepit, grizzled old men and women. Youth physically is fresh and blooming, because it packs no past sad material remembrances with it. A girl is beautiful because her spirit has flung off the past and sad remembrance of its previous life, and has therefore a chance for a period to assert itself. A woman commences to "age" then she commences to load up with regrets over a past but twenty years gone.

      Your spirit demands for the body it uses grace, agility of movement and personal beauty, for it is made in the "image of God," and the infinite mind and life, beauty, grace and agility are the characteristics of that mind. In that phase of existence we called childhood and youth, the spirit has the chance to assert its desire for beauty and agility, because it has not as yet loaded up with false beliefs and regrets.

      The liveliness, sprightliness and untiring playfulness of the boy or girl of ten or twelve, is due to the gladness of spirit relieved of the burden that is carried in a past existence. That burden was one of thoughts unprofitable to carry. You would physically have the agility you had at fifteen could you fling off the burden of sad remembrance and belief in error that you have been loading up with these twenty or thirty years past.

      You can commence the unloading process now, by resolving, with the aid of the Supreme Power, to fling off the remembrance of everything in the past that has annoyed you, everything you regret, everything you have mourned over.

      God never mourns or regrets. You as a spirit are made in His image. God it eternal life, joy and serenity. The more of these characteristics you reflect the nearer are you to the Infinite Spirit of Good.

      Have you buried your dearest on earth? You do them no good by your sad thoughts concerning them. You place bar twixt their spirit and yours in thinking of them as "lost." You may in so doing not only increase and encourage in them a sad mental condition, but bring their gloomy mental condition on yourself, as many do in grieving. The greatest good we can do them is to think of them as alive like ourselves, and to fling their graves, tombstones, coffins, shrouds and ghastliness out of our minds. If we cannot do so of ourselves let us demand help of the Supreme Power to do it. We often make those who have lost their bodies feel dead when we think of them as such. If we do this they will throw back their thoughts of deadness on us.

      Keep out of graveyards. It may seem to some that I am cold and unfeeling to say thus, but the truth, as it presents itself to me, says that the graveyard where your loved ones do not lie, is spiritually a most unhealthy place to visit. They are full of the thought of regret, death and decay. When you visit them you incorporate such thought into yourself. It is hostile and killing to youth, vigour, elasticity, cheerfulness and life.

      Our graveyards are full of lies, We place a stone over the cast-off body of a friend. We place on that stone the word "died." That is not true. Your friend is not dead. It is only the body he used that lies there. But that grave is planted in your memory, and your friend in your mind lies in it. Do what we will, try to believe what we may of the eternal prolongation of life and the impossibility of anything like death in the universe, we cannot help making for ourselves when we think of that grave or revisit it, an image of that friend as dead and decaying in his or her coffin. This image we fasten in our minds, and in so doing we fasten on ourselves the thought of gloom, death and decay. The thoughts of decay and death are things and forces. When we keep them so much in mind we add elements of decay to the body.

      We need as much as possible to fasten our thought on life and increasing life—life

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