The Prosperity & Wealth Bible. Kahlil Gibran
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moved by the deity who is moved in the same manner with the deity and moved towards the same things in his mind.
These three principles thou must have in readiness. In the things which thou doest do nothing either inconsiderately or otherwise than as justice herself would act; but with respect to what may happen to thee from without, consider that it happens either by chance or according to Providence, and thou must neither blame chance nor accuse Providence. Second, consider what every being is from the seed to the time of its receiving a soul, and from the reception of a soul to the giving back of the same, and of what things every being is compounded and into what things it is resolved. Third, if thou shouldst suddenly be raised up above the earth, and shouldst look down on human things, and observe the variety of them how great it is, and at the same time also shouldst see at a glance how great is the number of beings who dwell around in the air and the aether, consider that as often as thou shouldst be raised up, thou wouldst see the same things, sameness of form and shortness of duration. Are these things to be proud of?
Cast away opinion: thou art saved. Who then hinders thee from casting it away?
When thou art troubled about anything, thou hast forgotten this, that all things happen according to the universal nature; and forgotten this, that a man’s wrongful act is nothing to thee; and further thou hast forgotten this, that everything which happens, always happened so and will happen so, and now happens so everywhere; forgotten this too, how close is the kinship between a man and the whole human race, for it is a community, not of a little blood or seed, but of intelligence. And thou hast forgotten this too, that every man’s intelligence is a god, and is an efflux of the deity; and forgotten this, that nothing is a man’s own, but that his child and his body and his very soul came from the deity; forgotten this, that everything is opinion; and lastly thou hast forgotten that every man lives the present time only, and loses only this.
Constantly bring to thy recollection those who have complained greatly about anything, those who have been most conspicuous by the greatest fame or misfortunes or enmities or fortunes of any kind: then think where are they all now? Smoke and ash and a tale, or not even a tale. And let there be present to thy mind also everything of this sort, how Fabius Catullinus lived in the country, and Lucius Lupus in his gardens, and Stertinius at Baiae, and Tiberius at Capreae and Velius Rufus (or Rufus at Velia); and in fine think of the eager pursuit of anything conjoined with pride; and how worthless everything is after which men violently strain; and how much more philosophical it is for a man in the opportunities presented to him to show himself just, temperate, obedient to the gods, and to do this with all simplicity: for the pride which is proud of its want of pride is the most intolerable of all.
To those who ask, Where hast thou seen the gods or how dost thou comprehend that they exist and so worshippest them, I answer, in the first place, they may be seen even with the eyes; in the second place neither have I seen even my own soul and yet I honor it. Thus then with respect to the gods, from what I constantly experience of their power, from this I comprehend that they exist and I venerate them.
The safety of life is this, to examine everything all through, what it is itself, what is its material, what its formal part; with all thy soul to do justice and to say the truth. What remains except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between?
There is one light of the sun, though it is distributed over walls, mountains, and other things infinite. There is one common substance, though it is distributed among countless bodies which have their several qualities. There is one soul, though it is distributed among infinite natures and circumspections [or individuals]. There is one intelligent soul, though it seems to be divided. Now in the things which have been mentioned all the other parts, such as those which are air and substance, are without sensation and have no fellowship: and yet even these parts the intelligent principle holds together and the gravitatuin towards the same. But intellect in a peculiar manner tends to that which is of the same kin, and combines with it, and the feeling for communion is not interrupted.
What dost thou wish? to continue to exist? Well, dost thou wish to have sensation? movement? growth? and then again to cease to grow? to use thy speech? to think? What is there of all these things which seems to thee worth desiring? But if it is easy to set little value on all these things, turn to that which remains, which is to follow reason and god. But it is inconsistent with honoring reason and god to be troubled because by death a man will be deprived of the other things.
How small a part of the boundless and unfathomable time is assigned to every man? for it is very soon swallowed up in the eternal. And how small a part of the whole substance? and how small a part of the universal soul? and on what a small clod of the whole earth thou creepest? Reflecting on all this consider nothing to be great, except to act as thy nature leads thee, and to endure that which the common nature brings.
How does the ruling faculty make use of itself? for all lies in this. But everything else, whether it is in the power of thy will or not, is only lifeless ashes and smoke.
This reflection is most adapted to move us to contempt of death, that even those who think pleasure to be good and pain an evil still have despised it.
The man to whom that only is good which comes in due season, and to whom it is the same thing whether he has done more or fewer acts conformable to right reason, and to whom it makes no difference whether he contemplates the world for a longer or a shorter time — for this man neither is death a terrible thing.
Man, thou hast been a citizen in this great state [the world]: what difference does it make to thee whether for five years [or three]? for that which is conformable to the laws is just for all. Where is the hardship then, if no tyrant nor yet an unjust judge sends the away from the state, but nature who brought thee into it? the same as if a praetor who has employed an actor dismisses him from the stage — “But I have not finished the five acts, but only three of them” — Thou sayest well, but in life the three acts are the whole drama; for what shall be a complete drama is determined by him who was once the cause of its composition, and now of its dissolution: but thou art the cause of neither. Depart then satisfied, for he also who releases thee is satisfied.
Introduction
Purpose of the Lessons
The purpose of these lessons is to raise the mental and spiritual vibrations of the student to inspire hope, faith, courage to awaken larger thought within the mind, inspire greater plans and purposes and awaken the dormant energy in the life to fire the enthusiasm and call into active service hidden talent which the student, possibly, does not dream at his present stage of unfoldment, he possesses.
In short our purpose is to awaken men from mental slumber, show the unlimited resources in human nature, the unseen yet open doors to mental wealth first, then as a natural sequence to wealth in material conditions, and thus enlarge and ennoble the life as well as add to its material expressions.
The purpose of the true teacher who is ever the true physician as well must always be the “more abundant life” of which the Nazarene spoke and taught. To disclose that life, abounding life, in all its fullness and beauty and point out the laws by which it is gained, with wealth as a natural sequence, is the purpose of the three lessons on which we are entering.
A Prophecy of Results from These Lessons
Prophecies based on observation and experience, and knowledge of natural law, are exceedingly instructive and valuable. We predict most confidently that every student of these lessons will have after reading them and especially after their re-reading and study a larger store of information on the subject of Success in Life, brighter hopes, more enthusiasm, more “vim,” “grit” and “gumption” in business, and will attack his life work with such enlarged wisdom and such intense energy that hereafter his life will become in every way more successful and bring him into larger freedom, greater happiness and power and ampler resources financially.
In short, no one can apply the teachings of these lessons without his life becoming larger, nobler and purer, and more enjoyable