The Prosperity & Wealth Bible. Kahlil Gibran

sink in the struggle of life. Human society makes for good, and there is no room in it for the emptiness engendered by vice. But the barren mind will not sink for ever. When it wills, it can become fruitful and regain itself. By the very nature of existence, by the eternal law of progress, the vicious man must fall; but having fallen, he can rise again. He can turn from vice to virtue, and stand, self-respecting and secure, upon his own resources.

      The resourceful men invent, discover, initiate. They cannot fail, for they are in the stream of progress. They are full of new schemes, new methods, new hopes, and their life is so much fuller and richer thereby. They are men of supple minds. When a man fails to improve his business, his work, his methods, he falls out of the line of progress, and has begun to fail. His mind has become stiff and inert like the body of an aged man, and so fails to keep pace with the rapidly moving ideas and plans of resourceful minds. A resourceful mind is like a river which never runs dry, and which affords refreshment, and supplies new vigor, in times of drought. Men of resources are men of new ideas, and men of new ideas flourish where others fade and decay.

      Originality is resourcefulness ripened and perfected. Where there is originality there is genius, and men of genius are the lights of the world. Whatever work a man does, he should fall back upon his own resources in the doing it. While learning from others, he should not slavishly imitate them, but should put himself into his work, and so make it new and original. Original men get the ear of the world. They may be neglected at first, but they are always ultimately accepted, and become patterns for mankind. Once a man has acquired the knack of originality, he takes his place as a leader among men in his particular department of knowledge and skill. But originality cannot be forced; it can only be developed; and it is developed by proceeding from excellence to excellence, by ascending in the scale of skill by the full and right use of one’s mental powers. Let a man consecrate himself to his work, let him, so consecrated, concentrate all his energies upon it, and the day will come when the world will hail him as one of its strong sons; and he, too, like Balzac who, after many years of strenuous toil, one day exclaimed, “I am about to become a genius!, “I am about to become a genius” will at least discover, to his joy, that he has joined the company of original minds, the gods who lead mankind into newer, higher, and more beneficent ways.

      The composition of the Second Pillar is thus revealed. Its building awaits the ready work man who will skillfully apply his mental energies.

      Chapter 4 — Third Pillar: Integrity

      There is no striking a cheap bargain with prosperity. It must be purchased, not only with intelligent labor, but with moral force. as the bubble cannot endure, so the fraud cannot prosper. He makes a feverish spurt in the acquirement of money, and then collapses. Nothing is ever gained, ever can be gained, by fraud. It is but wrested for a time, to be again returned with heavy interest. But fraud is not confined to the unscrupulous swindler. All who are getting, or trying to get, money without giving an equivalent are practicing fraud, whether they know it or not. Men who are anxiously scheming how to get money without working for it, are frauds, and mentally they are closely allied to the thief and swindler under whose influence they come, sooner or later, and who deprives them of their capital. What is a thief but a man who carries to its logical or later, and who deprives them of their capital. What is a thief but a man who carries to its logical extreme the desire to possess without giving a just return — that is, unlawfully? The man that courts prosperity must, in all his transactions, whether material or mental, study how to give a just return for that which he receives. This is the great fundamental principle in all sound commerce, while in spiritual things it becomes the doing to others that which we would have them do to us, and applied to the forces of the universe, it is scientifically stated in the formula, “Action and Reaction are equal.”

      Human life is reciprocal, not rapacious, and the man who regards all others as his legitimate prey will soon find himself stranded in the desert of ruin, far away from the path of prosperity. He is too far behind in the process of evolution to cope successfully with honest man. The fittest, the best, always survive, and he being the worst, cannot therefore continue. His end, unless the change in time, is sure it is the goal, the filthy hovel, or the place of the deserted outcast. His efforts are destructive, and not constructive, and he thereby destroys himself.

      It was Carlyle who, referring to Mohammed being then universally regarded by Christians as an impostor, exclaimed, “An impostor found a religion! An impostor couldn’t built a brick house” an impostor, a liar a cheat the man of dishonesty cannot build as he has neither tools or material with which to build. He can no more build up a business, a character, a career, a success, than he can found a religion or build a brick house. He not only does not build, but all his energies are bent on undermining what others have built, but his being impossible, he undermines himself.

      Without integrity, energy and economy will at last fail, but aided by integrity, their strength will be greatly augmented. There is not an occasion in life in which the moral factor does not play an important part. Sterling integrity tell wherever it is, and stamps it hall mark on all transactions; and it does this because of its wonderful coherence and consistency, and its invincible strength. For the man of integrity is in line with the fixed laws of things — not only with the fundamental principles on which human society rests, but with the laws which hold the vast universe together. Who shall set these at naught? Who, then, shall undermine the man of unblemished integrity? He is like a strong tree whose roots are fed by perennial springs, and which no tempest can law low.

      To be complete and strong, integrity must embrace the whole man, and extend to all the details of his life; and it must be so through and permanent as to withstand all temptations to swerve into compromise. To fail in one point is to fail in all, and to admit, under stress, a compromise with falsehood, howsoever necessary and insignificant it may appear, is to throw down the shield of integrity, and to stand exposed to the onslaughts of evil.

      The man who works as carefully and conscientiously when his employer is away as when his eye is upon him, will not long remain in an inferior position. Such integrity in duty, in performing the details of his work, will quickly lead him into the fertile regions of prosperity.

      The shirker, on the other hand — he who does not scruple to neglect his work when his employer is not about, thereby robbing his employer of the time and labor for which he is paid — will quickly come to the barren region of unemployment, and will look in vain for needful labor.

      There will come a time, too, to the man who is not deeply rooted in integrity, when it will seem necessary to his prospects and prosperity that he should tell a lie or do a dishonest thing — I say, to the man who is not deeply rooted in this principle, for a man of fixed and enlightened integrity knows that lying and dishonesty can never under any circumstance be necessary, and therefore he neither needs to be tempted in this particular, nor can he possibly be tempted but the one so tempted must be able to cast aside the subtle insinuation of falsehood which, in a time of indecision and perplexity, arises within him, and he must stand firmly by the principle, being willing to lose and suffer rather than sink into obliquity. In this way only can he become enlightened concerning this moral principle, and discover the glad truth that integrity does not lead to loss and suffering, but to gain and joy; that honesty and deprivation are not, and cannot be, related as cause and effect.

      It is this willingness to sacrifice rather than be untrue that leads to enlightenment in all spheres of life; and the man who, rather than sacrifice some selfish aim, will lie or deceive, has forfeited his right to moral enlightenment, and takes his place lower down among the devotees of deceit, among the doers of shady transactions, than men of no character and no reputation.

      A man is not truly armored with integrity until he has become incapable of lying or deceiving either by gesture, word, or act; until he sees, clearly, openly, and freed from all doubt, the deadly effects of such moral turpitude. The man so enlightened is protect from all quarters, and can no more be undermined by dishonest men than the sun can be pulled down from heaven by madmen, and the arrows of selfishness and treachery that may be poured upon him will rebound from the strong armor of his integrity and the bright shield of his righteousness, leaving him unharmed and untouched.

      A lying tradesman will tell you that no man can thrive and be honest in these days