The Prosperity & Wealth Bible. Kahlil Gibran
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is a common vice and a dark and deadly one. An evil report begins in ignorance, and pursues its blind way in darkness. It generally takes its rise in a misunderstanding. Some one feels that he or she has been badly treated, and, filled with indignation and resentment, unburdens himself to his friends and others in vehement language, exaggerating the enormity of the supposed offence on account of the feeling of injury by which he is possessed; he is listened to and sympathized with; the listeners, without hearing the other person’s version of what has taken place, and on no other proof than the violent words of an angry man or woman, become cold in their attitude towards the one spoken against, and repeat to others what they have been told, and as such repetition is always more or less inaccurate, a distorted and altogether untrue report is soon passing from mouth to mouth.
It is because slander is such a common vice that it can work the suffering and injury that it does. It is because so many (not deliberate wrong-doers, and unconscious of the nature of the evil into which they so easily fall) are ready to allow themselves to be influenced against one whom they have hitherto regarded as honorable, that an evil report can do its deadly work. Yet its work is only amongst those who have not altogether acquired the virtue of true speech, the cause of which is a truth-loving mind. When one who has not entirely freed himself from repeating or believing an evil report about another, hears of an evil report about himself, his mind becomes aflame with burning resentment, his sleep is broken and his peace of mind is destroyed. He thinks the cause of all his suffering is in the other man and what that man has said about him, and is ignorant of the truth that the root and cause of his suffering lies in his own readiness to believe an evil report about another. The virtuous man — he who has attained to true speech, and whose mind is sealed against even the appearance of evil-speaking — cannot be injured and disturbed about any evil reports concerning himself; and although his reputation may for a time be stained in the minds of those who are prone to suggestions of evil, his integrity remains untouched and his character unsoiled; for no one can be stained by the evil deeds of another, but only by his own wrongdoing. And so, through all misrepresentation, misunderstanding, and contumely, he is untroubled and unrevengeful; his sleep is undisturbed, and his mind remains in peace.
True speech is the beginning of a pure, wise and well-ordered life. If one would attain to purity of life, if he would lessen the evil and suffering of the world, let him abandon falsehood and slander in thought and word, let him avoid even the appearance of these things, for there are no lies and slanders so deadly as those which are half-truths, and let him not be a participant in evil-speaking by listening to it. Let him also have compassion on the evil-speaker, knowing how such a one is binding himself to suffering and unrest; for no liar can know the bliss of Truth; no slanderer can enter the kingdom of peace.
By the words which he utters is a man’s spiritual condition declared; by these also is he finally and infallibly adjudged, for as the Divine Master of the Christian world has declared, “By thy words shalt thou be justified, and by thy words shalt thou be condemned.
Chapter 5 — Equal-Mindedness
To be equally-minded is to be peacefully-minded, for a man cannot be said to have arrived at peace who allows his mind to be disturbed and thrown off the balance by occurrences.
The man of wisdom is dispassionate, and meets all things with the calmness of a mind in repose and free from prejudice. He is not a partisan, having put away passion, and he is always at peace with himself and the world, not taking sides nor defending himself, but sympathizing with all.
The partisan is so convinced that his own opinion and his own side is right, and all that goes contrary to them is wrong, that he cannot think there is any good in the other opinion and the other side. He lives in a continual fever of attack and defense, and has no knowledge of the quiet peace of an equal mind.
The equal-minded man watches himself in order to check and overcome even the appearance of passion and prejudice in his mind, and by so doing he develops sympathy for others, and comes to understand their position and particular state of mind; and as he comes to understand others, he perceives the folly of condemning them and opposing himself to them. Thus there grows up in his heart a divine charity which cannot be limited, but which is extended to all things that live and strive and suffer.
When a man is under the sway of passion and prejudice he is spiritually blind. Seeing nothing but good in his own side, and nothing but evil in the other, he cannot see anything as it really is, not even his own side; and not understanding himself, he cannot understand the hearts of others, and thinks it is right that he should condemn them. Thus there grows up in his heart a dark hatred for those who refuse to see with him and who condemn him in return, he becomes separated from his fellow-men, and confines himself to a narrow torture chamber of his own making.
Sweet and peaceful are the days of the equal-minded man, fruitful in good, and rich in manifold blessings. Guided by wisdom, he avoids those pathways which lead down to hatred and sorrow and pain, and takes those which lead up to love and peace and bliss. The occurrences of life do not trouble him, nor does he grieve over those things which are regarded by mankind as grievous, but which must befall all men in the ordinary course of nature. He is neither elated by success nor cast down by failure. He sees the events of his life arrayed in their proper proportions, and can find no room for selfish wishes or vain regrets, for vain anticipations and childish disappointments.
And how is this equal-mindedness — this blessed state of mind and life — acquired? Only by overcoming one’s self, only by purifying one’s own heart, for the purification of the heart leads to unbiased comprehension, unbiased comprehension leads to equal-mindedness, and equal-mindedness leads to peace. The impure man is swept helplessly away on the waves of passion; the pure man guides himself into the harbor of rest. The fool says, “I have an opinion;” the wise man goes about his business.
Chapter 6 — Good Results
A considerable portion of the happenings of life comes to us without any direct choosing on our part, and such happenings are generally regarded as having no relation to our will or character, but as appearing fortuitously; as occurring without a cause. Thus one is spoken of as being “lucky,” and another “unlucky,” the inference being that each has received something which he never earned, never caused. Deeper thought, and a clearer insight into life convinces us, however, that nothing happens without a cause, and that cause and effect are always related in perfect adjustment and harmony. This being so, every happening directly affecting us is intimately related to our own will and character, is, indeed, an effect justly related to a cause having its seat in our consciousness. In a word, involuntary happenings of life are the results of our own thoughts and deeds. This, I admit, is not apparent on the surface; but what fundamental law, even in the physical universe, is so apparent? If thought, investigation, and experiment are necessary to the discovery of the principles which relate one material atom to another, even so are they imperative to the perception and understanding of the mode of action which relate one mental condition to another; and such modes, such laws, are known by the right-doer, by him who has acquired an understanding mind by the practice of true actions.
We reap as we sow. Those things which come to us, though not by our own choosing, are by our causing. The drunkard did not choose the delirium tremens or insanity which overtook him, but he caused it by his own deeds. In this case the law is plain to all minds, but where it is not so plain, it is nonetheless true. Within ourselves is the deep-seated cause of all our sufferings, the spring of all our joys. Alter the inner world of thoughts, and the other world of events will cease to bring you sorrow; make the heart pure, and to you all things will be pure, all occurrences happy and in true order.
Within yourselves deliverance must be sought,
Each man his prison makes.
Each hath such lordship as the loftiest ones;
Nay, for with Powers above, around, below,
As with all flesh and whatsoever lives,
Act maketh joy or woe.
Our life is good or bad, enslaved or free, according to its causation in our thoughts, for out of these thoughts spring all