The Prosperity & Wealth Bible. Kahlil Gibran
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no external support. It stands of itself on the firm ground of knowledge; not book-knowledge, but ripened experience. It has passed through all minds, and therefore knows them. It has traveled with all hearts, and knows their journeying in joy and sorrow.
When wisdom touches a man, he is lifted up and transfigured. He becomes a new being with new aims and powers, and he inhabits a new universe in which to accomplish a new and glorious destiny.
Such is the Pillar of impartiality which adds its massive strength and incomparable grace to support and beautify the Temple of Prosperity.
Chapter 9 — Eighth Pillar: Self-Reliance
Every young man ought to read Emerson’s essay on ‘Self-Reliance’. It is the manliest, most virile essay that was ever penned. It is calculated to cure alike those two mental maladies common to youth, namely, self-depreciation and self-conceit. It is almost as sure to reveal to the prig the smallness and emptiness of his vanity, as it is to show the bashful man the weakness and ineffectuality of his dividence. It is a new revelation of manly dignity; as much a revelation as any that was vouchsafed to ancient seer and prophet, and perhaps a more practical, eminently suited to his mechanic age, coming, as it does from a modern prophet of a new type and called in a new race, and its chief merit is its powerfully tonic quality.
Let not self-reliance be confounded with self-conceit, for as high and excellent as is the one, just so low and worthless is other. There cannot be anything mean in self-reliance, while in self-conceit there cannot be anything great.
The man that never says “no” when questioned on subjects of which he is entirely ignorant, to avoid, as he imagines, being thought ignorant, but confidently puts forward guesses and assumptions as knowledge, will be known for his ignorance, and ill esteemed for his added conceit. An honest confession of ignorance will command respect where a conceited assumption of knowledge will elicit contempt.
The timid, apologetic man who seems almost afraid to live, who fears that he will do something not in the approved way, and will subject himself to ridicule, is not a full man. He must needs imitate others, and have no independent action. He needs that self-reliance which will compel him to fall back on his own initiative, and so become a new example instead of the slavish follower of an old one. As for ridicule he who is hurt by it is no man. The shafts or mockery and sarcasm cannot pierce the strong armor of the self-reliant man. They cannot reach the invincible citadel of his honest heart to sting or wound it. The sharp arrows of irony may rain upon him, but he laughs as they are deflected by the strong breast plate of his confidence, and fall harmless about him.
“Trust thyself”, says Emerson, ‘every heart vibrates to that iron string”. Throughout the ages men have so far leaned, and do still lean, upon external makeshifts instead of standing upon their own native simplicity and original dignity. The few who have had the courage to so stand, have been singled out and elevated as heroes; and he is indeed the true hero who has the hardihood to let his nature speak for itself, who has that strong metal which enables him to stand upon his own intrinsic worth.
It is true that the candidate for such heroism must endure the test of strength. He must not be shamed from his ground by the bugbears of an initiate conventionalist. He must not fear for his reputation or position, or for his standing in the church or his prestige in local society. He must learn to act and live as independently of these consideration as he does of the current fashions in the antipodes. Yet when he has endured this test, and stander and odium have failed to move or afflict him, he has become a man indeed, one that society will have to reckon with, and finally accept on his own terms.
Sooner or later all men will turn or guidance to the self-reliant man, and while the best minds do not make a prop of him, they respect and value his work and worth, and recognize his place among the goods that have gone before.
It must not be thought an indication of self-reliance to scorn to learn. Such an attitude is born of a stubborn superciliousness which has the elements of weakness, and is prophetic of a fall, rather than the elements of strength and the promise of high achievement which are characteristic of self — reliance. Pride and vanity must not be associated with self rests upon incidentals and appurtenances — on money, clothing, property, prestige, position and these lost, all is lost. Self-reliance rests upon essentials and principles on worth, probity, purity, sincerity, character, truth and whatever may be lost is of little account, for these are never lost. Pride tries to hide its ignorance by ostentation and assumption, and is unwilling to be thought a learner in any direction. It stands, during its little fleeting day, on ignorance and appearance, and the higher it is lifted up today the lower it will be cast down tomorrow. Self-reliance has nothing to hide, and is willing to learn; and while there can be no humility where pride is, self-reliance and humility are compatible, any more, they are complementary, and the sublimes form of self-reliance is only found associated with the profoundest humility. “Extremes meet” says Emerson “and there is no better example than the haughtiness of humility. No aristocrat, no prince born to the purple, can begin to compare with the self-respect of the saint. Why is he so lowly, but that he knows that he can well afford it, resting on the largeness of God in him?” It was Buddha who, I this particular, said; -”Those who, either now or after I am dead, shall be a lamp unto themselves, relying upon them selves only and not relying upon any external help, but holding fast to the truth as their lamp, and seeking their salvation in the truth alone, shall not look for assistance to any one beside themselves, it is they, among my disciples, who shall reach the very top mist height. But they must be willing to learn”. In this saying, the repeated insistence on the necessity for relying upon one’s self alone, coupled with the final exhortation to be eager to learn, is the wisest utterance on self-reliance that I know. In it, the Great Teacher comprehends that perfect balance between self-trust and humility which the man of truth must acquire.
“Self — trust is the essence of heroism”. All great men are self-reliant, and we should use them as teachers and exemplars and not as props and perambulators. A great man comes who leans upon no one, but stands alone in the solitary dignity of truth, and straightway the world begins to lean upon him, begins to make him an excuse for spiritual indolence and a destructive self-abasement. Better than cradling our vices in the strength of the great would it be to newly light our virtues at their luminous lamp. If we rely upon the light of another, darkness will over take us, but if we rely upon our own light we have but to keep it burning. We may both draw light from another and communicate it, but to think it sufficient while our own lamp is rusting in neglect, is shortly to find ourselves abandoned in darkness. Our own inner light is the light which never fails us.
What is the “inner light” of the Quakers but another name for self-reliance? We should stand upon what we are, not upon what another is. “But I am so small and poor”, you say: well, stand upon that smallness, and presently it will become great. A babe must needs suckle and cling, but not so man. Henceforth he goes upon his own limbs. Men pray to God to put into their hands that which they are framed to reach out for; to put into their mouth the food for which they should strenuously labor. But men will outgrow this spiritual infancy. The time will come when men will no more pay a priest to pray for them and preach to them.
Man’s chief trouble is a mistrust of himself, so that the self-trusting man becomes a rare and singular spectacle. If a man look upon himself as a “worm”, what can come out of him but an ineffectual wriggling. Truly, “He that humbleth shall be exalted,” but not he that degardeth himself. A man should see himself as he is, and if there is any unworthiness in him, he should get rid of it, and retain and rely upon that which is of worth. A man is only debased when he debases himself; he is exalted when he lives an exalted life.
Why should a man, with ceaseless iterations, draw attention to his fallen nature? There is a false humility which takes a sort of pride in vice. If one has fallen, it is that he may rise and be the wiser for it. if a man falls into a ditch, he does not lie there and call upon every passer by to mark his fallen state, he gets up and goes on his way with greater care. So if one has fallen into the ditch of vice, let him rise and be cleansed, and go on his way rejoicing.
There is not a sphere in life wherein a man’s influence and prosperity will not be considerably increased by even a measure of self-reliance, and to the teacher