of others, and begin to condemn yourself. Condone none of your acts, desires or thoughts that will not bear comparison with spotless purity, or endure the light of sinless good.
By so doing you will be building your house upon the rock of the Eternal, and all that is required for your happiness and well-being will come to you in its own time.
There is positively no way of permanently rising above poverty, or any undesirable condition, except by eradicating those selfish and negative conditions within, of which these are the reflection, and by virtue of which they continue.
The way to true riches is to enrich the soul by the acquisition of virtue. Outside of real heart-virtue there is neither prosperity nor power, but only the appearances of these. I am aware that men make money who have acquired no measure of virtue, and have little desire to do so; but such money does not constitute true riches, and its possession is transitory and feverish.
Here is David’s testimony: — For I was envious at the foolish when I saw the prosperity of the wicked... Their eyes stand out with fatness; they have more than heart could wish. Verily I have cleansed my heart in vain, and washed my hands in innocence... When I thought to know this it was too painful for me; until I went into the sanctuary of God, then understood I their end.
The prosperity of the wicked was a great trial to David until he went into the sanctuary of God, and then he knew their end.
You likewise may go into that sanctuary. It is within you. It is that state of consciousness which remains when all that is sordid, and personal, and impermanent is risen above, and universal and eternal principles are realized.
That is the God state of consciousness; it is the sanctuary of the Most High. When by long strife and self-discipline, you have succeeded in entering the door of that holy Temple, you will perceive, with unobstructed vision, the end and fruit of all human thought and endeavor, both good and evil.
You will then no longer relax your faith when you see the immoral man accumulating outward riches, for you will know, that he must come again to poverty and degradation.
The rich man who is barren of virtue is, in reality, poor, and as surely, as the waters of the river are drifting to the ocean, so surely is he, in the midst of all his riches, drifting towards poverty and misfortune; and though he die rich, yet must he return to reap the bitter fruit of all of his immorality.
And though he become rich many times, yet as many times must he be thrown back into poverty, until, by long experience and suffering he conquers the poverty within.
But the man who is outwardly poor, yet rich in virtue, is truly rich, and, in the midst of all his poverty he is surely traveling towards prosperity; and abounding joy and bliss await his coming. If you would become truly and permanently prosperous, you must first become virtuous.
It is therefore unwise to aim directly at prosperity, to make it the one object of life, to reach out greedily for it. To do this is to ultimately defeat yourself.
But rather aim at self-perfection, make useful and unselfish service the object of your life, and ever reach out hands of faith towards the supreme and unalterable Good.
You say you desire wealth, not for your own sake, but in order to do good with it, and to bless others. If this is your real motive in desiring wealth, then wealth will come to you; for you are strong and unselfish indeed if, in the midst of riches, you are willing to look upon yourself as steward and not as owner.
But examine well your motive, for in the majority of instances where money is desired for the admitted object of blessing others, the real underlying motive is a love of popularity, and a desire to pose as a philanthropist or reformer.
If you are not doing good with what little you have, depend upon it the more money you got the more selfish you would become, and all the good you appeared to do with your money, if you attempted to do any, would be so much insinuating self-laudation.
If your real desire is to do good, there is no need to wait for money before you do it; you can do it now, this very moment, and just where you are. If you are really so unselfish as you believe yourself to be, you will show it by sacrificing yourself for others now.
No matter how poor you are, there is room for self-sacrifice, for did not the widow put her all into the treasury?
The heart that truly desires to do good does not wait for money before doing it, but comes to the altar of sacrifice and, leaving there the unworthy elements of self, goes out and breathes upon neighbor and stranger, friend and enemy alike the breath of blessedness.
As the effect is related to the cause, so is prosperity and power related to the inward good and poverty and weakness to the inward evil.
Money does not constitute true wealth, nor position, nor power, and to rely upon it alone is to stand upon a slippery place.
Your true wealth is your stock of virtue, and your true power the uses to which you put it. Rectify your heart, and you will rectify your life. Lust, hatred, anger, vanity, pride, covetousness, self-indulgence, self-seeking, obstinacy, — all these are poverty and weakness; whereas love, purity, gentleness, meekness, compassion, generosity, self-forgetfulness, and self-renunciation, — all these are wealth and power.
As the elements of poverty and weakness are overcome, an irresistible and all-conquering power is evolved from within, and he who succeeds in establishing himself in the highest virtue, brings the whole world to his feet.
But the rich, as well as the poor, have their undesirable conditions, and are frequently farther removed from happiness than the poor. And here we see how happiness depends, not upon outward aids or possessions, but upon the inward life.
Perhaps you are an employer, and you have endless trouble with those whom you employ, and when you do get good and faithful servants they quickly leave you. As a result you are beginning to lose, or have completely lost, your faith in human nature.
You try to remedy matters by giving better wages, and by allowing certain liberties, yet matters remain unaltered. Let me advise you.
The secret of all your trouble is not in your servants, it is in yourself; and if you look within, with a humble and sincere desire to discover and eradicate your error, you will, sooner or later, find the origin of all your unhappiness.
It may be some selfish desire, or lurking suspicion, or unkind attitude of mind which sends out its poison upon those about you, and reacts upon yourself, even though you may not show it in your manner or speech.
Think of your servants with kindness, consider of them that extremity of service which you yourself would not care to perform were you in their place.
Rare and beautiful is that humility of soul by which a servant entirely forgets himself in his master’s good; but far rarer, and beautiful with a divine beauty, is that nobility of soul by which a man, forgetting his own happiness, seeks the happiness of those who are under his authority, and who depend upon him for their bodily sustenance.
And such a man’s happiness is increased tenfold, nor does he need to complain of those whom he employs. Said a well-known and extensive employer of labor, who never needs to dismiss an employee: “I have always had the happiest relations with my workpeople.
If you ask me how it is to be accounted for, I can only say that it has been my aim from the first to do to them as I would wish to be done by.” Herein lies the secret by which all desirable conditions are secured, and all that are undesirable are overcome.
