The Prosperity & Wealth Bible. Kahlil Gibran
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Know, then, that when the dark night of sorrow, pain, or misfortune settles down upon your soul, and you stumble along with weary and uncertain steps, that you are merely intercepting your own personal desires between yourself and the boundless light of joy and bliss, and the dark shadow that covers you is cast by none and nothing but yourself.
And just as the darkness without is but a negative shadow, an unreality which comes from nowhere, goes to nowhere, and has no abiding dwelling place, so the darkness within is equally a negative shadow passing over the evolving and Lightborn soul.
“But,” I fancy I hear someone say, “why pass through the darkness of evil at all?” Because, by ignorance, you have chosen to do so, and because, by doing so, you may understand both good and evil, and may the more appreciate the light by having passed through the darkness.
As evil is the direct outcome of ignorance, so, when the lessons of evil are fully learned, ignorance passes away, and wisdom takes its place. But as a disobedient child refuses to learn its lessons at school, so it is possible to refuse to learn the lessons of experience, and thus to remain in continual darkness, and to suffer continually recurring punishments in the form of disease, disappointment, and sorrow.
He, therefore, who would shake himself free of the evil which encompasses him, must be willing and ready to learn, and must be prepared to undergo that disciplinary process without which no grain of wisdom or abiding happiness and peace can be secured.
A man may shut himself up in a dark room, and deny that the light exists, but it is everywhere without, and darkness exists only in his own little room.
So you may shut out the light of Truth, or you may begin to pull down the walls of prejudice, self-seeking and error which you have built around yourself, and so let in the glorious and omnipresent Light.
By earnest self-examination strive to realize, and not merely hold as a theory, that evil is a passing phase, a self-created shadow; that all your pains, sorrows and misfortunes have come to you by a process of undeviating and absolutely perfect law; have come to you because you deserve and require them, and that by first enduring, and then understanding them, you may be made stronger, wiser, nobler.
When you have fully entered into this realization, you will be in a position to mold your own circumstances, to transmute all evil into good and to weave, with a master hand, the fabric of your destiny.
What of the night, O Watchman! see’st thou yet
The glimmering dawn upon the mountain heights,
The golden Herald of the Light of lights,
Are his fair feet upon the hilltops set?
Cometh he yet to chase away the gloom,
And with it all the demons of the Night?
Strike yet his darting rays upon thy sight?
Hear’st thou his voice, the sound of error’s doom?
The Morning cometh, lover of the Light;
Even now He gilds with gold the mountain’s brow,
Dimly I see the path whereon even now
His shining feet are set toward the Night.
Darkness shall pass away, and all the things
That love the darkness, and that hate the Light
Shall disappear for ever with the Night:
Rejoice! for thus the speeding Herald sings.
Chapter 2 — The World a Reflex of Mental States
What you are, so is your world. Everything in the universe is resolved into your own inward experience. It matters little what is without, for it is all a reflection of your own state of consciousness.
It matters everything what you are within, for everything without will be mirrored and colored accordingly.
All that you positively know is contained in your own experience; all that you ever will know must pass through the gateway of experience, and so become part of yourself.
Your own thoughts, desires, and aspirations comprise your world, and, to you, all that there is in the universe of beauty and joy and bliss, or of ugliness and sorrow and pain, is contained within yourself.
By your own thoughts you make or mar your life, your world, your universe, As you build within by the power of thought, so will your outward life and circumstances shape themselves accordingly.
Whatsoever you harbor in the inmost chambers of your heart will, sooner or later by the inevitable law of reaction, shape itself in your outward life.
The soul that is impure, sordid and selfish, is gravitating with unerring precision toward misfortune and catastrophe; the soul that is pure, unselfish, and noble is gravitating with equal precision toward happiness and prosperity.
Every soul attracts its own, and nothing can possibly come to it that does not belong to it. To realize this is to recognize the universality of Divine Law.
The incidents of every human life, which both make and mar, are drawn to it by the quality and power of its own inner thought-life. Every soul is a complex combination of gathered experiences and thoughts, and the body is but an improvised vehicle for its manifestation.
What, therefore, your thoughts are, that is your real self; and the world around, both animate and inanimate, wears the aspect with which your thoughts clothe it.
“All that we are is the result of what we have thought. It is founded on our thoughts; it is made up of our thoughts.” Thus said Buddha, and it therefore follows that if a man is happy, it is because he dwells in happy thoughts; if miserable, because he dwells in despondent and debilitating thoughts,
Whether one be fearful or fearless, foolish or wise, troubled or serene, within that soul lies the cause of its own state or states, and never without. And now I seem to hear a chorus of voices exclaim, “But do you really mean to say that outward circumstances do not affect our minds?” I do not say that, but I say this, and know it to be an infallible truth, that circumstances can only affect you in so far as you allow them to do so.
You are swayed by circumstances because you have not a right understanding of the nature, use, and power of thought.
You believe (and upon this little word belief hang all our sorrows and joys) that outward things have the power to make or mar your life; by so doing you submit to those outward things, confess that you are their slave, and they your unconditional master; by so doing, you invest them with a power which they do not, of themselves, possess, and you succumb, in reality, not to the mere circumstances, but to the gloom or gladness, the fear or hope, the strength or weakness, which your thought-sphere has thrown around them.
I knew two men who, at an early age, lost the hard-earned savings of years. One was very deeply troubled, and gave way to chagrin, worry, and despondency.
The other, on reading in his morning paper that the bank in which his money was deposited had hopelessly failed, and that he had lost all, quietly and firmly remarked, ‘‘Well, it’s gone, and trouble and worry won’t bring it back, but hard work will.”
He went to work with renewed vigor, and rapidly became prosperous, while the former man, continuing to mourn the loss of his money, and to grumble at his ‘‘bad luck,” remained the sport and tool of adverse circumstances, in reality of his own weak and slavish thoughts.
The loss of money was a curse to the one because he clothed the event with dark and dreary thoughts; it was a blessing to the other, because he threw around it thoughts of strength, of hope, and renewed endeavor.
If circumstances had the power to bless or harm, they would bless and harm all men alike, but the fact that the same circumstances will be alike good and bad to different souls proves that the good or bad is not in the circumstance, but only in the mind of him that encounters it.
When you begin to realize this