of seamanship or navigation. We are not to drift into Heaven in the way a cask rolls down hill.
We cannot cease immediately from the enslavement or slaughter of tree, bird or animal, nor from the eating of animal food. So long as the body craves and relishes such food, it should have it. When the body is changed by our spirit and belief to finer elements, the stomach and palate will reject meat of every description. It will not abide the taste or smell of slaughtered creatures. When the spirit settles these matters it does so definitely and forever. Man's error in the past has often been that of endeavouring to spiritualize or change himself of his own individual will into higher and finer conditions. To this end he has enforced on himself and others fasts and penances, and abstinence from pleasures which his nature craved. He has never by such methods saved himself from sickness, decay and physical death. He has never by this method regenerated or renewed his body. He has lost his body eventually even as the glutton and drunkard lost theirs.
The ascetic has not trusted in the Supreme to raise him higher in the scale of being, but in himself and his own endeavour. This is one of the greatest sins, because it cuts such a person off temporarily from the Supreme and the life, the Supreme will send when trusted. There is no way out of any sin, any excess, any injurious habit, but through an entire dependence on the Supreme Power to take away the gnawing, the craving, the desire peculiar to that habit. Otherwise the man may seem reformed outwardly. He is never reformed inwardly. Repression is not reform.
The bigot of every age and creed has been the person thinking he could of himself make himself an angel. Such belief makes the man stand still in his tracks. The Supreme is always saying, "Come to me. Demand of me. Find me in all created things and then I shall be ever sending you new thoughts, new things, new ideas, new element which shall change your tastes, your appetites--which shall gradually take away grossness, eliminate gradually fierce, insatiate, lawless desire and hurricane of passion, and bring to you pleasures you cannot now realize."
We shall see more and more clearly in time that when we get the higher, finer and more enduring life (to which all must grow), we shall have the greatest possible inducement to give the trees, plants, birds, animals and all other expressions of the Infinite their lives and their fullest liberty. We shall be compelled to love them. What we really love we cannot abuse, kill or enslave.
We cage a bird for our own pleasure. We do not cage the bird for its pleasure. That is not the highest love for the bird.
The highest love for all things is for us a literal source of life. The more things in the world of Nature to which we can give the higher love, the more of their natural love and life shall we get in return. So, as we grow, refine and increase this power of recognizing and loving the bird, the animal, the insect or, in other words, the Infinite in all things, we shall receive a love, a renewed life, strength, vigour, cheer and inspiration from not only these, but the falling snow-flake, the driving rain, the cloud, the sea, the mountain. And this will not be a mere sentiment, but a great means for recuperating and strengthening the body, for this strengthens the spirit with a strength which comes to stay, and what strengthens the spirit must strengthen the body.
We cannot make of ourselves this capacity for so loving and drawing strength from all things. It is our belonging, but must be demanded of the Supreme Power.
It is natural to ask, "But why did not the Supreme Power implant at first this higher love in us? Why has that power so long permitted man to go on slaughtering and marring nature? Why are tempests and earthquakes and wars and so much in the forces of Nature and the forces of man allowed to go on and bring so much catastrophe and misery?"
We do not undertake to answer for the Infinite Wisdom. It is enough for us to know that there is a road leading away from all we call evil. It is enough for us to know that the time is to come when as new beings with changed minds we shall forget absolutely that such evils ever existed. We shall see in the forces of Nature, be they fire or tempest, or aught else, only what is good and what can bring us happiness. We are not always to be of the material which can be injured by fire or tempest. The fiery furnace did not affect the three jewish children who walked through it, nor was the tempest of any inconvenience to the Christ of Judea when he walked on the waters. What history has shown to be possible for some is possible for all.
Communion with Nature is something far above a sentiment. It is a literal joining with the Infinite Being. The element received in such joining and acting on mind and body, is as real as anything we see or feel.
The ability so to join ourselves with God through His expressions in the cloud, the tree, the mountain and sea, the bird and animal, is not possessed by all in equal degree. Some are miserable when alone in the forest, plain or mountain. These are literally out of their element or current of thought. They can live with comfort only in the bustle of the town or the chatter of the household. They can find life only in artificial surroundings. Their spirits are covered with a parasitical growth of artificiality. This cuts them off from any sense of God's expressions in the solitude of Nature. So cut off they feel lonesome in the woods. Nature seems wild, savage and gloomy to them.
Whoever can retire for periods to Nature's solitudes and enjoy that solitude, feeling no solitude at all, but a joyous sense of exhilaration, will return among men with more power and new power. For he or she has literally "walked with God" or the Infinite Spirit of Good. The seer, the prophet, the miracle workers of the Biblical history so gained their power. The Christ of Judea retired to the mountains to be reinforced by the Infinite. The Oriental and the Indian, through whom superior powers have been expressed, loved Nature's solitudes. They could live in them with pleasure. They could muse by rock or rivulet or the ocean for hours, almost unconscious of immediate surroundings, because their spirits had strayed far from their bodies, and were dreamily absorbing new ideas of the Infinite. You will rarely find a person who as ruler, soldier, inventor, discoverer, poet or writer left his impress on the race, but loved communion where God is most readily found. There inspiration is born. The poet cannot sing of the city laid out at right angles, with sewer beneath and elevated road above, as he can of the rugged mountain wrapped "like Jura in her misty shroud."
We cannot train ourselves to this capacity for enjoyment of the natural things of earth or for drawing strength from them. To assume a virtue when we have it not, is to be forced, "gushy" and sentimentally silly. But when we demand persistently of the Infinite the new mind, which can find and feel God in the forest or on the sea, in the storm and tempest, and feel not only safety, but absorb power and strength, when Nature's forces seem in their most angry mood, that mind with that capacity will gradually take place of the old one, and with the "new mind" all things will become new."
Chapter Seven
SOME LAWS OF HEALTH AND BEAUTY
YOUR thoughts shape your face, and give it its peculiar expression. Your thoughts determine the attitude, carriage, and shape of your whole body.
The law for beauty and the law for perfect health is the same. Both depend entirely on the state of a your mind; or, in other words, on the kind of thoughts you most put out and receive.
Ugliness of expression comes of unconscious transgressions of a law, be the ugliness in the young or the old. Any form of decay in a human body, any form of weakness, anything in the personal appearance of a man or woman which makes them repulsive to you, is because their prevailing mood of mind has made them so.
Nature plants in us what some call "instinct," what we call the higher reason, because it comes of the exercise of a finer set of senses than our outer or physical senses, to dislike everything that is repulsive or deformed, or that shows signs of decay. That is the inborn tendency in human
