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Eight pilla ! "# p "!p$ it%. B% Ja&$! All$'.
(ONTENTS Preface 2. Eight pillars 3. First pillar – Energy 4. Second pillar – Economy 5. Third pillar – Integrity 6. Fourth pillar – System 7. Fifth pillar – Sympathy 8. Sixth pillar – Sincerity 9. Seventh pillar – Impartiality 10. Eighth pillar – Self-reliance 11. The temple of prosperity

PREFA(E It is popularly supposed that a greater prosperity for individuals or nations can only come through a political and social reconstruction. This cannot be true apart from the practice of the moral virtues in the individuals that comprise a nation. etter la!s and social conditions !ill al!ays follo! a higher realisation of morality among the individuals of a community" but no legal enactment can give prosperity to" nay it cannot prevent the ruin of" a man

or a nation that has become lax and decadent in the pursuit and practice of virtue. The moral virtues are the foundation and support of prosperity as they are the soul of greatness. They endure for ever" and all the !or#s of man !hich endure are built upon them. $ithout them there is neither strength" stability" nor substantial reality" but only ephemeral dreams. To find moral principles is to have found prosperity" greatness" truth" and is therefore to be strong" valiant" %oyful and free. &'(ES + ryngoleu", Ilfracombe" England. 1. EI)HT


Prosperity rests upon a moral foundation. It is popularly supposed to rest upon an immoral foundation - that is" upon tric#ery" sharp practice" deception and greed. -ne commonly hears even an other!ise intelligent man declare that +*o man can be successful in business unless he is dishonest", thus regarding business prosperity – a good thing – as the effect of dishonesty – a bad thing. Such a statement is superficial and thoughtless" and reveals a total lac# of #no!ledge of moral causation" as !ell as a very limited grasp of the facts of life. It is as though one should so! henbane and reap spinach" or erect a bric# house on a .uagmire - things impossible in the natural order of causation" and therefore not to be attempted. The spiritual

or moral order of causation is not different in principle" but only in nature. The same la! obtains in things unseen – in thoughts and deeds - as in things seen – in natural phenomena. (an sees the processes in natural ob%ects" and acts in accordance !ith them" but not seeing the spiritual processes" he imagines that they do not obtain" and so he does not act in harmony !ith them. /et these spiritual processes are %ust as simple and %ust as sure as the natural processes. They are indeed the same natural modes manifesting in the !orld of mind. 'll the parables and a large number of the sayings of the 0reat Teachers are designed to illustrate this fact. The natural !orld is the mental !orld made visible. The seen is the mirror of the unseen. The upper half of a circle is in no !ay different from the lo!er half" but its sphericity is reversed. The material and the mental are not t!o detached arcs in the universe" they are the t!o halves of a complete circle. The natural and the spiritual are not at eternal enmity" but in the true order of the universe are eternally at one. It is in the unnatural - in the abuse of function and faculty – !here division arises" and !here main is !rested bac#" !ith repeated sufferings" from the perfect circle from !hich he has tried to depart. Every process in matter is also a process in mind. Every natural la! has its spiritual counterpart. Ta#e any natural ob%ect" and you !ill find its fundamental processes in the mental sphere if you rightly search. 1onsider" for instance" the germination of a seed and its gro!th into a plant !ith the final development of a flo!er" and bac# to seed again. This also is a mental process.

This is a very simple and . $hy is this3 It is because the bird has instinctively built her nest in harmony !ith principles !hich ensure the maximum strength and security. ' teacher is a so!er of seed" a spiritual agriculturist" !hile he !ho teaches himself is the !ise farmer of his o!n mental plot. First" a for# is chosen as the foundation for the nest" and not a space bet!een t!o separate branches" so that" ho!ever great may be the s!aying of the tree top" the position of the nest is not altered" nor its structure disturbed2 then the nest is built on a circular plan so as to offer the greatest resistance to any external pressure" as !ell as to obtain more perfect compactness !ithin" in accordance !ith its purpose2 and so" ho!ever the tempest may rage" the birds rest in comfort and security. $hile !riting this" I pause" and turn to loo# through my study !indo!" and there" a hundred yards a!ay" is a tall tree in the top of !hich some enterprising roo# from a roo#ery hard by" has" for the first time" built its nest.Thoughts are seeds !hich" falling in the soil of the mind" germinate and develop until they reach the completed stage" blossoming into deeds good or bad" brilliant or stupid" according to their nature" and ending as seeds of thought to be again so!n in other minds. The gro!th of a thought is as the gro!th of a plant. ' strong" north-east !ind is blo!ing" so that the top of the tree is s!ayed violently to and fro by the onset of the blast2 yet there is no danger to that frail thing of stic#s and hair" and the mother bird" sitting upon her eggs" has no fear of the storm. The seed must be so!n seasonably" and time is re.uired for its full development into the plant of #no!ledge and the flo!er of !isdom.

(an in his material building scrupulously obeys the fixed principles of circle" s. 'll this is very simple" the reader may say. ' house or a temple built by man is a much more complicated structure than a bird4s nest" yet it is erected in accordance !ith those mathematical principles !hich are every!here evidenced in nature. (an" through long experience" has learned these principles of the material !orld" and sees the !isdom of obeying them" and I have thus referred to them in order to lead up to a consideration of those fixed principles in the mental or spiritual !orld !hich are %ust as .uare and angle" and" aided by rule" plumbline" and compasses" he raises a structure !hich !ill resist the fiercest storms" and afford him a secure shelter and safe protection.familiar ob%ect" and yet" in the strict obedience of its structure to mathematical la!" it becomes" to the !ise" a parable of enlightenment" teaching them that only by ordering one4s deeds in accordance !ith fixed principles is perfect surety" perfect security" and perfect peace obtained amid the uncertainty of events and the turbulent tempests of life. 5e never attempts to put up a building in defiance of geometrical proportions" for he #no!s that such a building !ould be unsafe" and that the first storm !ould" in all probability" level it to the ground" if" indeed" it did not fall about his ears during the process of erection. 'nd here is seen ho! man" in material things" obeys universal principles. /es" it is simple because it is true and perfect2 so true that it cannot admit the smallest compromise" and so perfect that no man can improve upon it.

The permanently prosperous men in any community are not its tric#sters and deceivers" . The fixed principles of mathematics" to !hich all matter is sub%ect" are the body of !hich the spirit is ethical2 !hile the eternal principles of morality are mathematical truisms operating in the universe of mind. It is as impossible to live successfully apart from moral principles" as to build successfully !hile ignoring mathematical principles. 1haracters" li#e houses" only stand firmly !hen built on a foundation of moral la! and they are built up slo!ly and laboriously" deed by deed" for in the building of character" the bric#s are deeds. ut the mathematical and the moral are not separate and opposed2 they are but t!o aspects of a united !hole.simple" and %ust as eternally true and perfect" yet are at present so little understood by man that he daily violates them" because ignorant of their nature" and unconscious of the harm he is all the time inflicting upon himself. in mind" it is perceived as moral. It is" indeed" the ignorant violation of this la! !hich is the cause of the !orld4s pain and sorro!. usiness and all human enterprises are not exempt from the eternal order" but can only stand securely by the observance of fixed la!s. Prosperity" to be stable and enduring" must rest on a solid foundation of moral principle" and be supported by the adamantine pillars of sterling character and moral !orth. In the attempt to run a business in defiance of moral principles" disaster" of one #ind or another" is inevitable. In mind as in matter" in thoughts as in things" in deeds as in natural processes" there is a fixed foundation of la! !hich" if consciously or ignorantly ignored leads to disaster" and defeat. In matter" this la! is presented as mathematical.

Integrity . The &ains in India are similar both in numbers and sterling !orth" and they are the most prosperous people in India.but its reliable and upright men. (en spea# of +building up a business". Energy 9. Prosperity" li#e a house" is a roof over a man4s head" affording him protection and comfort. Sincerity >. The roof of prosperity" then" is supported by the follo!ing eight pillars !hich are cemented in a foundation of moral consistency78. Sympathy =. ' roof presupposes a support" and a support necessitates a foundation. Economy :. Impartiality ?.. and" indeed" a business is as much a building as is a bric# house or a stone church" albeit the process of building is a mental one. System <. The 6ua#ers are ac#no!ledged to be the most upright men in the ritish community" and" although their numbers are small" they are the most prosperous. Self-reliance .

The fact that no one of moderate morality and intelligence can thin# of such a man as commanding any success" should" to all those !ho have not yet grasped the import of these principles" and therefore declare that morality is not a factor" but rather a hindrance" in prosperity" be a sound proof to them that their conclusion is totally !rong" for if it !as right" then the greater the lac# of these moral principles" the greater !ould be the success. These eight principles" then" in greater or lesser degree" are the causative factors in all success of !hatsoever #ind.' business built up on the faultless practice of all these principles !ould be so firm and enduring as to be invincible. . -n the other hand" !here these principles !ere all absent" there could be no success of any #ind2 there could not even be a business at all" for there !ould be nothing to produce the adherence of one part !ith another2 but there !ould be that lac# of life" that absence of fibre and consistency !hich animates and gives body and form to anything !hatsoever. /ou could picture him as leading the confused life of a shiftless tramp but to imagine him at the head of a business" as the centre of an organisation" or as a responsible and controlling agent in any department of life – this you could not do" because you realise its impossibility. Picture a man !ith all these principles absent from his mind" his daily life" and even if your #no!ledge of these principles is but slight and imperfect" yet you could not thin# of such a man as doing any successful !or#. *othing could in%ure it2 nothing could undermine its prosperity" nothing could interrupt its success" or bring it to the ground2 but that success !ould be assured !ith incessant increase so long as the principles !ere adhered to.

@nderneath all prosperity they are the strong supports" and" ho!soever appearances may be against such a conclusion" a measure of them informs and sustains every effort !hich is cro!ned !ith that excellence !hich men name success. ut !hile fe! achieve that moral perfection !hich ensures the acme of success" all lesser successes come from the partial observance of these principles !hich are so po!erful in the production of good results that even perfection in any t!o or three of them alone is sufficient to ensure an ordinary degree of prosperity" and maintain a measure of local influence at least for a time" !hile the same perfection in t!o or three !ith partial excellence in all" or nearly all" the others" !ill render permanent that limited success and influence !hich !ill" necessarily" gro! and extend in exact ratio !ith a more intimate #no!ledge and practice of those principles !hich" at present" are only partially incorporated in the character. So true is this that to #no! a man4s moral status !ould be to #no! – to mathematically gauge – his ultimate success or failure. The boundary lines of a man4s morality mar# the limits of his success. The temple of prosperity only stands in so far as it is supported by its moral pillars2 as . It is true that comparatively fe! successful men practice" in their entirety and perfection" all these eight principles" but there are those !ho do" and they are the leaders" teachers" and guides of men" the supports of human society" and the strong pioneers in the van of human evolution.

Every unmoral or immoral act frustrates the end at !hich it aims" and every such succeeding act puts it further and further a!ay as an achieved realisation. . 's a stone thro!n up!ard returns to the earth" so every deed" good or bad" returns upon him that sent it forth. It is a process of spiritual denudation. The unmoral is nothingness" and from it nothing can be formed. (entally" as physically" only that !hich has form and solidity can stand and endure. It is the negation of form. Individuals" families" nations gro! and prosper in harmony !ith their gro!th in moral strength and #no!ledge2 they fall and fail in accordance !ith their moral decadence.they are !ea#ened" it becomes insecure2 in so far as they are !ithdra!n" it crumbles a!ay and totters to ruin. @ltimate failure and defeat are inevitable !here moral principles are ignored or defied – inevitable in the nature of things as cause and effect. $hile it undermines and disintegrates" it leaves the scattered material ready for the !ise builder to put it into form again2 and the !ise builder is Morality. The moral is substance" form" and building po!er in one. (orality al!ays builds up and preserves" for that is its nature" being the opposite of immorality" !hich al!ays brea#s do!n and destroys. (orality is the master–builder every!here" !hether in individuals or nations. The immoral is destruction. -n the other hand" every moral act is another solid bric# in the temple of prosperity" another round of strength and sculptured beauty in the pillars !hich support it. It is the negation of substance.

So he !ho is to be greatly and permanently successful !ill pass through the strain of adverse circumstances and the fire of temptation !ith his moral nature not merely not undermined" but strengthened and beautified. 5e !ill be tried" and that to the uttermost" for !ithout fighting there can be no victory" and so only can his moral po!ers be perfected" and it is in the nature of fixed principles" as of everything finely and perfectly !rought" to have their strength tested and proved. The bric#ma#er thro!s aside the bric#s !hich have given !ay under the severe heat. The steel bars !hich are to perform the strongest and best uses in the !orld must be sub%ected to a severe strain by the ironmaster" as a test of their texture and efficiency" before they are sent from his foundry. 5e !ill be li#e a bar of !ell-!rought steel" fit for the highest use" and the universe !ill see" as the ironmaster his finely-!rought steel" that the use does not escape him.(orality is invincible" and he !ho stands upon it to the end" stands upon an impregnable roc#" so that his defeat is impossible" his triumph certain. Even !hile his efforts seem to stand" they are crumbling a!ay. Immorality is assailable at every point" and he !ho tries to stand upon it" sin#s into the morass of desolation. The climax of failure is inevitable. $hile the immoral man is chuc#ling over his ill-gotten gains" there is already a hole in his poc#et through !hich his gold is falling. $hile he !ho begins !ith morality" yet deserts it for gain in the hour of trial" is li#e the bric# !hich brea#s on the first application of heat2 he is not fit for use" and the universe casts him aside" yet not finally" for he is a being" and not a .

bric#2 and he can live and learn" can repent and be restored. (oral force is the life of all success" and the sustaining element in all prosperity2 but there are various #inds of success" and it is fre.uently necessary that a man should fail in one direction that he may reach up to a greater and more far-reaching success. If" for instance" a literary" artistic" or spiritual genius should begin by trying to ma#e money" it may be" and often is" to his advantage and the betterment of his genius that he should fail therein" so that he may achieve that more sublime success !herein lies his real po!er. (any a millionaire !ould doubtless be !illing to barter his millions for the literary success of a Sha#espeare or the spiritual success of a uddha" and !ould thereby consider that he had made a good bargain. Exceptional spiritual success is rarely accompanied !ith riches" yet financial success cannot in any !ay compare !ith it in greatness and grandeur. ut I am not" in this boo#" dealing !ith the success of the saint or spiritual genius but !ith that success !hich concerns the !elfare" !ell-being" and happiness of the broadly average man and !oman" in a !ord" !ith the prosperity !hich" !hile being more or less connected !ith money – being present and temporal – yet is not confined thereto" but extends to and embraces all human activities" and !hich particularly relates to that harmony of the individual !ith his circumstances !hich produces that satisfaction called happiness and that comfort #no!n as prosperity. To the achievement of this end" so desirable to the mass of man#ind" let us no! see ho! the eight principles operate"

ho! the roof of prosperity is raised and made secure upon the pillars by !hich it is supported. *. FIRST


Energy is the !or#ing po!er in all achievement. Inert coal it converts into fire" and !ater it transmutes into steam2 it vivifies and intensifies the commonest talent until it approaches to genius" and !hen it touches the mind of the dullard" it turns into a living fire that !hich before !as sleeping in inertia. Energy is a moral virtue" its opposing vice being laAiness. 's a virtue" it can be cultivated" and the laAy man can become energetic by forcibly arousing himself to exertion. 1ompared !ith the energetic man" the laAy man is not half alive. Even !hile the latter is tal#ing about the difficult of doing a thing" the former is doing it. the active man has done a considerable amount of !or# before the laAy man has roused himself from sleep. $hile the laAy man is !aiting for an opportunity" the active man has gone out" and met and utiliAed half a doAen opportunities. 5e does things !hile the other is rubbing his eyes. Energy is one of the primary forces7 !ithout it nothing can be accomplished. It is the basic element in all forms of action. The entire universe is a manifestation of tireless" though inscrutable energy. Energy is" indeed" life" and !ithout it there !ould be no universe" no life. $hen a man has ceased to act" !hen the body lies inert" and all the functions have ceased to act" then !e say he is dead2 and in so far as a man fails to act" he is so far dead. (an" mentally

and physically" is framed for action" and not for s!inish ease. Every muscle of the body Bbeing a lever for exertionC is a rebu#e to the laAy man. Every bone and nerve is fashioned for resistance2 every function and faculty is there for a legitimate use. 'll things have their end in action2 al things are perfected in use. This being so" there is no prosperity for the laAy man" no happiness" no refuge and no rest2 for him" there is not even the ease !hich he covets" for he at last becomes a homeless outcast" a troubled" harried" despised man" so that the proverb !isely puts it that +The laAy man does the hardest !or#," in that" avoiding the systematic labour of s#ill" he brings upon himself the hardest lot. /et energy misapplied is better than no energy at all. This is po!erfully put by St. &ohn in the !ords7 +I !ould have you either hot or cold2 if you are lu#e!arm I !ill spe! you out of my mouth,. The extremes of heat and cold here symboliAe the transforming agency of energy" in its good and bad aspects. The lu#e!arm stage is colourless" lifeless" useless2 it can scarcely be said to have either virtue or vice" and is merely barren empty" fruitless. The man !ho applies his abounding energy to bad ends" has" at the very po!er !ith !hich the strives to ac.uire his selfish ends" !ill bring upon him such difficulties" pains" and sorro!s" that !ill compel him to learn by experience" and so at last to re-fashion his base of action. 't the right moment" !hen his mental eyes open to better purposes" he !ill turn round and cut ne! and proper channels for the outflo! of his po!er" and !ill

This truth is beautifully crystalliAed in the old proverb" +The greater the sinner" the great the saint.then be %ust as strong in good as he formerly !as in evil. 5e is the truly good man !ho" having the po!er to do evil" yet chooses to direct his energies in !ays that are good. The call to action" !hich comes not only from the soldier but from the lips or pen of every teacher in every grade of thought" is a call to men to rouse their sleeping energy" and to do vigorously the tas# in hand. Even the men of contemplation and meditation never cease to rouse their disciples to exertion in meditative thought. ut to lac# the initiative to do harm is not to be good2 it is only to be !ea# and po!erless. Energy is ali#e needed in all . There are those !ho try" yet fail through insufficient energy. Energy is the informing po!er in all doing in every department of life" and !hether it be along material or spiritual lines. $ithout a considerable degree of energy" therefore" there !ill be no moral po!er. Even the men of contemplation and mediation never cease to rouse their disciples to exertion in meditative thought" is a call to men to rouse their sleeping energy" and to do vigorously the tas# in hand. $hat good there is" !ill be latent and sleeping2 there !ill be no going forth of good" %ust as there can be no mechanical motion !ithout the motive po!er. Such are not vicious" and because they never do any deliberate harm" are usually spo#en of as good men that fail. Energy is po!er" and !ithout it there !ill be no accomplishment2 there !ill not even be virtue" for virtue does not only consist of not doing evil" but also" primarily" of doing good. Their efforts are too feeble to produce positive results..

+Eternal vigilance is the price of liberty. $ith much tal# there is little doing. The !isdom of this advice is seen !hen it is remembered that action is creative" that increase and development follo! upon legitimate use. *oise and hurry are so much energy running to !aste.. -nly to him that that is given. +(ore haste" less speed. is a modern term expressive of that principle in nature by !hich no energy is !asted or lost" and the man !hose energies are to be fruitful in results must !or# intelligently upon this principle. To get more energy !e must use to the full that !hich !e already possess. -nly to him that puts his hand vigorously to some tas# does po!er and freedom come. $or#ing steam is not heard.spheres of life" and not only are the rules of the soldier" the engineer and the merchant rules of action" but nearly all the percepts of the saviors" sages" and saints are precepts of doing. It !as the same Teacher that said7 +If anything is to be done" let a man do it at once2 let him attac# it vigorouslyE." tersely expresses the necessity for tireless energy if one4s purpose is to be accomplished" and is e." and liberty is the reaching of one4s fixed end. . +The conservation of energy. ut energy" to be productive" must not only be directed to!ards good ends" it must be carefully controlled and conserved. The maximum of noise usually accompanies the minimum of accomplishment. It is the escaping steam !hich ma#es a great noise. The advice of one of the 0reat Teachers to his disciples – +Deep !ide a!a#e.ually good advice to the salesman as to the saint.

There is no great baby than the blustering boaster. and the great universal forces are inaudible.It is the concentrated po!der !hich drives the bullet to its mar#. The calm man #no!s his business" be sure of it. $here calmness is" there is the greatest po!er. The enemy" Fifficulty" he converts into a friend" and ma#es profitable use of him" for he has studied !ell ho! to +agree !ith his adversary !hile he is in the !ay !ith him. 5e is never ta#en by surprise2 is never in a hurry" is safe in the #eeping of his o!n steadfastness" and is sure of his ground. Indeed" he is the man who is prepared beforehand. 5e sees a long !ay ahead" and ma#es straight for his ob%ect. 5is schemes are !ell planned" and they !or# true" li#e a !ell balanced machine. 5is !ords are fe!" but they tell.uietness and silence" in response and calmness. +Still !aters run deep". In his meditations" in the counsels of his %udgement" he has conferred !ith causes" and has caught the bent of all contingencies. Physically a man" he is but an infant mentally" and having no strength to anything" and no !or# to sho!" he tries to ma#e up for it by loudly proclaiming !hat he has done" or could do." )i#e a !ise general" he has anticipated all emergencies. In so far as a man intensifies his energies by conserving them" and concentrating them upon the accomplishment of his purpose" %ust so far does he gain . /ou may thin# you have got him" only to find" the next moment" that you have tripped in your haste" and that he has got you" or rather . 1almness is the sure indication of a strong" !elltrained" patiently disciplined mind. It is great delusion that noise means po!er.

's he is prepared for all events" so he is ready for all men2 though no men are ready for him. 5e !onders !hy his +easy going. 5is energy is controlled and used" !hile the other man4s energy is dispersed and abused. 5e repels" and not attracts. It is irresponsible" and is !ithout force or !eight. 'pproach him !ith a vulgar familiarity" and his loo# at once fill you !ith shame" and brings you bac# to your senses. /our impulse cannot do battle !ith his deliberation" but is foiled at the first attac#2 your uncurbed energy cannot turn aside the !isely directed steam of his concentrated po!er. neighbour succeeds" and is sought after" !hile he" !ho is al!ays hurrying" !orrying and troubling the miscalls it striving. y a mental &u-&itsu ac.that you" !anting calmness" have hurried yourself into the dilemma !hich you had prepared for him. .. The fussy" peevish" irritable man has no influence. 5e is +armed at all points. @pbraid him !ith angry !ords" and the reproof hidden in his gentle reply searches to the very heart of your folly" and the fire of your anger sin#s into the ashes of remorse. There is a focused mentality behind it. 1almness" as distinguished from the dead placidity of languor" is the acme of concentrated energy. in agitation and excitement the mentality is dispersed.uired through self discipline" he meets opposition in such a !ay that it destroys itself. This is the reason of his success and influence. falls and is avoided. 'll !ea#nesses are betrayed in his presence" and he commands by an inherent force !hich calmness has rendered habitual and unconscious. 5is neighbour" being a calmer man" not more easy going but more deliberate" gets through more !or#" does it more s#illfully" and is more self possessed and manly.

5e !ill either find !or# or ma#e it" for inertia is painful to him" and !or# is a delight2 and he !ho delights in !or# !ill not long remain unemployed. Physically flabby and mentally inert" he is every day becoming more some" is ma#ing himself more unfit to !or#" and therefore unfit to live.ualities !hich go to the ma#ing of vigorous character and the production of prosperity. 5is chief study is ho! to avoid exertion. 'mongst the unemployed !ill be found many !ho are unemployable through sheer lac# of this first essential of !or# energy. 5e is in his element !hen doing nothing. The man that stands many hours a day at a street corner !ith his hands in his poc#ets and a pipe in his mouth" !aiting for some one to treat him to a glass of beer" is little li#ely to find employment" or to accept it should it come to him. 5e is unfit and unemployable. It does not stand alone. *o energy means no capacity2 there is no manly self respect and independence. To vegetate in semi torpor is his idea of happiness. Even the extreme Socialist" !ho places all unemployment" at the door of the rich" !ould discharge a laAy" neglectful and unprofitable servant" and so add one more to the arm of the unemployed2 for laAiness is one of the lo!est vices repulsive to all active" right minded men.uipment" there can be no prosperity. The laAy man does not !ish to be employed. Involved in it are . .Energy" then" is the first pillar in the temple of prosperity" and !ithout it" as the first and most essential e. The energetic man may pass through temporary periods of unemployment and suffering" but it is impossible for him to become one of the permanently unemployed. ut energy is a composite po!er.

Promptitude 9. They can be trusted to do their duty" and to do it vigorously and !ell. Promptitude is valuable possession.ualities are contained in the four follo!ing characteristics78. People !ho are alert" prompt" and punctual are relied upon.. They are a means of !holesome discipline to those !ho !ould not other!ise discipline themselves. They are through" enduring" and are calculated to !ithstanding the !ildest !eather of adversity. They all ma#e for life" po!er" capacity" and progress. It is doubtful !hether a . Thus !hile aiding their o!n usefulness and success" they contribute to the usefulness and success of others.(ainly" these . It begets reliability. Gigilance :. (asters !ho are prompt are a tonic to their employees" and a !hip to those !ho are inclined to shir#. Feliberation and dispatch" handmaids of promptitude" are valuable aids in the achievement of prosperity. Earnestness The pillar of energy is therefore a concrete mass composed of these four tenacious elements. The perfunctory !or#er" !ho is ever procrastinating" and is al!ays behind time" becomes a nuisance" if not go himself" to others" and his services come to be regarded as of little economic value. Industry . In ordinary business channels" alacrity is a saving po!er" and promptness spells profit.

It lies at the root of a great deal of failure and misery. I have not yet met one such" though I have #no!n many !ho have failed.confirmed procrastinator ever succeeded in business. 's !isdom is the acme of strength" so folly is the other extreme of !ea#ness. The lac# of vigilance is sho!n in thoughtlessness and in a general looseness in the common details of life. 5e must" at the outset of his career" !a#e up to a sense of his personnel responsibility. 5e must . $ithout this !atchful attitude of mind" a man is a fool" and there is no prosperity for a fool. 5e is al!ays a failure" for the fool is an offence to all men" and there is no society that can receive him !ith respect. 5e is an example to others of !hat they should not be. 5e is so !ea# and unsteady as to be s!ept off his balance by every gust of impulse that overta#es him. Thoughtlessness is built another name for folly. *o one !ho aims at any #ind of usefulness and prosperity Bfor usefulness in the body politic and prosperity to one4s self cannot be servedC4 can afford to be asleep !ith regard to his actions and the effect of those actions on other and reactively on himself. The fool allo!s his mind to be ransac#ed and robbed of its gravity" serenity" and %udgement by mean thoughts and violent passions as they come along to molest him. 5e is never on his guard" but leaves open the doors of his mind to every nefarious intruder. Vigilance is the guard of all the faculties and po!ers of the mind. It is the close companion and protector of all success" liberty" and !isdom. It is the detective that prevents the entrance of any violent and destructive element.

Thus !e receive at the hands of the !orld according to the measure of our giving.his conduct !ill materially affect his career for good or bad2 for there is a subtle influence in behavior !hich leaves its impression every man" !oman" and child that it touches" and that impress is the determining factor in the attitude of persons to!ards one another. If you carry about !ith you a disturbing or disagreeable mental defect" it needs not to be named and #no!n to !or# its poison upon your affairs. It !ill even right your minor incapacitaties2 covering a multitude of faults. They !ill be dra!n to!ards you in good –!ill" often !ithout #no!ing !hy" and that good . Its corrosive influence !ill eat into all your efforts" and disfigure your happiness and prosperity" as po!erful acid eats into and disfigures the finest steel. $hen the foolish man fails" he blames other" and sees no error in himself2 but the !ise man !atches and corrects himself" and so is assured of success. For defective conduct" indifferent influence and imperfect success2 for superior conduct lasting po!er and consummate achievement. -n the other hand" if you carry about an assuring and harmonious mental excellence" it needs no that those about you understand it to be influenced by it. $e act" and the !orld responds. It is for the reason that the cultivation of good manners plays such an important part in all coherent society.uality !ill be the most po!erful sport in all your affairs" bringing you friends and opportunities" and greatly aiding in the success of all your enterprises. For bad" bad2 for good" good.#no! that !herever he is – in the home" the countinghouse" the pulpit" the store" in the schoolroom or behind the counter" in company or alone" at !or# or at play. .

a!a#e on all occasions" to all opportunities" and against all marring defects of character" !hat event" !hat circumstance" !hat enemy shall overta#e him and find him unprepared3 $hat shall prevent him from achieving the legitimate and at !hich he aims3 Industry brings cheerfulness and plenty.uic#est2 and the time #iller is attac#ed !ith ennui and morbid fancies. Things most used are #ept the brightest" and people most employed best retain their brightness and buoyancy of spirit. To tal# of having to +#ill time. The active man goes to bed tired every night2 his rest is sound and s!eet" and he !a#es up early in the morning" fresh and strong for another day4s delightful toil. Industry" too" promoted health and !ell being.The man !hose mind is vigilant and alert" has thereby a valuable e. 5is appetite and . Things unused tarnish . They are not al!ays the richest" if by riches is meant a superfluity of money2 but they are al!ays the most lighthearted and %oyful" and the most satisfied !ith !hat they do and have" and are therefore the richer" if by richer !e mean more abundantly blessed. Gigorously industrious people are the happiest members of the community. 'ctive people have no time for moping and brooding" or for d!elling selfishly upon their ailments and troubles. is almost li#e a confession of imbecility2 for !ho" in the short life at his disposal" and in a !orld so flooded !ith resources of #no!ledge !ith sound heads and good hearts can fill up every moment of every day usefully and happily" and if they refer to time at all" it is to the effect that it is all too short to enable them to do all that they !ould li#e to do.uipment in the achievement of his aims2 and if he be fully alive and !ide.

They are the gold of the nation and the salt of the earth. They !ho are in earnest do not die2 they !ho are not in earnest are as if dead already. $hat companionship can such a man have !ith moping and melancholy3 Such morbid spirits hang around those !ho do little and dine excessively. Earnestness is the dedication of the entire mind to its tas#. 5e has an excellent sauce in recreation" and a good tonic in toil. There never !as" and never !ill be" a deeply earnest man or !oman !ho did not fill successfully some suitable sphere. Such people are scrupulous" conscientious" and painsta#ing" and cannot rest in ease until the very best is done" and the !hole !orld is al!ays on the loo#out to re!ard the best. They are al!ays plenty of +vacancies. $hat ever you are – !hether shop#eeper or saintly teacher you can safely give the very best to the !orld !ithout any . Earnest people are dissatisfied !ith anything short of the highest excellence in !hatever they do" and they al!ays reach that excellence.. They brighten the daily tas#" and #eep the !orld moving. in the ran#s of usefulness and service for earnest people.digestion are good. It al!ays stands ready to pay the full price" !hether in money" fame" friends" influence" happiness" scope or life" for that !hich is of surpassing excellence" !hether it be in things material" intellectual" or spiritual. They are so many that are careless and half hearted" so satisfied !ith a poor performance" that the earnest ones shine apart as it !ere" in their excellence. $e live only in !hat !e do. said a 0reat Teacher" +is the path of immortality. +Earnestness”. People !ho ma#e themselves useful to the community" receive bac# from the community their full share of health" happiness" and prosperity.

*ature destroys every foulness" not by annihilation" but by transmutation" by s!eetening and purifying it" and ma#ing it serve the ends of things beautiful" useful and good. Thus is the ma#ing and masonry of the First pillar explained. Even excreta are chemically transmitted" and utiliAed in the building up of ne! forms." for stagnation only is death" and !here there is incessant progress and ever ascending excellence" stagnation and health are s!allo!ed up in activity and life. Earnest people ma#e rapid progress both in their !or# and their character. 5e !ho builds it !ell" and sets it firm and straight" !ill have a po!erful and enduring support in the business of his life. SE(OND PILLAR + E(ONOMY It is said of *ature that she #no!s on vacuum.uality by !hich he preserves his energies" and sustains his place as a !or#ing unit in the scheme of things. It is thus that they live" and +do not die.uality and it is that . In the divine economy my *ature everything is conserved and turned to good account. She also #no!s no !aste. If the indelible impress of your earnestness be on your goods in the one case" or on your !ords in the other" your business !ill flourish" or your precepts !ill live. That economy !hich" in nature is a universal principle" is in man a moral . .. .doubt or misgiving.

Food. Money is the symbol of exchange" and represents purchasing po!er. True economy is the middle !ay in all things" !hether material or mental" bet!een !aste and undue retention. The financial economist exchanges coppers for silver" silver for gold" gold for notes" and the notes he converts into the figures of a ban# account. 'n all round economy consists in finding the middle !ay in the follo!ing seven things7. To secure po!er" !hether of capital or mentality" there must be concentration" but concentration must be follo!ed by legitimate use. The spiritual economist transmutes passions into intelligence" intelligence into principles" principles into !isdom" and !isdom is manifested in actions !hich are fe! but of po!erful effect.Money. y these conversions of money into more readily transmissible forms he is the gainer in the financial management of his affairs.uire financial !ealth as !ell as he !ho !ishes to avoid debt – must study ho! to apportion" his expenditure in accordance !ith his .Financial economy is merely a fragment of this principle" or rather it is a material symbol of that economy !hich is purely mental" and its transmutations spiritual. 5e !ho is anxious to ac.ually po!erless. y all these transmutations he is the gainer in character and in the management of his life. "ime and Energy. lothing. !ecreation. !est. The gathering up of money or energy is only a means2 the end is use2 and it is use only that produces po!er. That !hich is !asted" !hether money or mental energy" is rendered po!erless2 that !hich is selfishly retained and hoarded up" is e.

The smaller the capital" the smaller should be the sphere of operations. There is al!ays plenty of room and scope at the bottom" and it is a safe place from !hich to begin" as there is nothing belo!" and everything above. (any a young business man comes at once to grief by s!agger and display !hich he foolishly imagines are necessary to success" but !hich" deceiving no one but himself" lead . The spendthrift can never become rich" but if he begin !ith riches" must soon become poor. ' modest and true beginning" in any sphere" !ill better ensure success than an exaggerated advertisement of one4s standing and importance. 1apital and scope are hand and glove" and they should fit. The miser" !ith all his stored-a!ay gold" cannot be said to be rich" for he is in !ant" and his gold" lying idle" is deprived of its po!er of purchase.uic#ly to ruin. The poor man !ho is to become rich must begin at the bottom" and must not !ish" nor try to appear affluent by attempting something far beyond his means.income" so as to leave a margin of ever increasing !or#ing capital" or to have a little store ready in hand for any emergency. The thrifty and prudent are on the !ay to riches" for !hile they spend !isely they save carefully" and gradually enlarge their spheres as their gro!ing means allo!. (oney spent in thoughtless expenditure – in !orthless pleasures or harmful luxuries – is money !asted and po!er destroyed2 for" although a limited and subordinate po!er" the means and capacity for legitimate and virtuous purchase is" nevertheless" a po!er" and one that enters largely into the details of our everyday life. 1oncentrate your capital !ithin the circle of its !or#ing po!er" and ho!ever circumscribed .

The best !or#ers and most successful men are they !ho are most moderate in eating and drin#ing.uently !rested from this economic purpose" and .that circle may be it !ill continue to !iden and extend as the gathering momentum of po!er presses for expression. y ta#ing enough nourishment" but not too much" they attain the maximum physical and mental fitness. lothing is covering and protection for the body" though it is fre.uipped by moderation" they are enabled to vigorously and %oyfully fight the battle of life. 'bove all ta#e care al!ays to avoid the t!o extremes of parsimony and prodigality. There is a middle !ay in eating and drin#ing" as in all else. The man that starves his body" !hether through miserliness or asceticism Bboth forms of false economyC" diminishes his mental energy" and renders his body too enfeebled to be the instrument for any strong achievement. 5is bestialiAed body becomes a stored up reservoir of poisons" !hich attract disease and corruption" !hile his mind becomes more and more brutaliAed and confused" and therefore more incapable. eings thus !ell e. Food represents life" vitality" and both physical and mental strength. The man !ho is to achieve prosperity must be !ell nourished" but not overfed. 0luttony is one of the lo!est and most animal vices" and is obnoxious to all !ho pursue a moderate course. The glutton" ho!ever" destroys himself by excess. Such a man courts sic#ly mindedness" a condition conducive only to failure.

uality" and be !ell made and appropriate. ' true refinement is in the mind and behaviour" and a mind adorend !ith virtue and intelligence cannot add to its attractiveness though it may detract from itC by an ostentatious display of the body. The t!o extremes to be avoided here are negligence and vanity. I #no! a lady !ho had forty dresses in her !ardrobe2 also a man !ho had t!enty !al#ing-stic#s" about the same number of hats" and some doAen mac#intoshes2 !hile another had some t!enty or thirty pairs of boots.made a means of vain display. ut vanity" leading to excessive luxury in clothing" is a vice !hich should be studiously avoided by virtuous people. 1lothing should not be cast aside !hile comparatively ne!" but should be !ell !orn. (odest and cultured people are modest and becoming in their dress" and their spare money is !isely used in further enhancing their culture and virtue. ' man4s dress should harmoniAe !ith his station in life" and it should be of good . The money so heedlessly spent could be better used" for suffering abounds and charity is noble. 1ustom cannot" and need not" be ignored2 and cleanliness is all important. 'n obtrusive display in clothing and %e!ellery bespea#s a vulgar and empty mind. The ill-dressed" un#empt man or !oman invites failure and loneliness. If a man be poor" he !ill not lose in either self respect or the respect of others by !earing threadbare clothing if it be clean and his !hole body be clean and neat. Hich people !ho thus s. Education and progress are of more importance to them than vain and needless apparel2 and literature" art" and science are encouraged thereby. .uander money on piles of superfluous clothing" are courting poverty" for it is !aste" and !aste leads to !ant.

People !ho do it are the most unhappy of mortals" and suffer from languor" ennui" and peevishness. Every man and !omen should have some definitive !or# as the main ob%ect of life" and to !hich a considerable amount of time should be devoted" and he should only turn from it at given and limited periods for recreation and rest.Time spent in uselessly adorning the body could be more fruitfully employed. It is a true economy in this particular neither to devote the !hole of one4s time to !or# nor to recreation" but to apportion to each its time and place2 and so fill out life !ith . 's sauce is an aid to digestion" and can only lead to misery !hen made the !or# of life. Simplicity in dress" as in other things" is the best. It is" therefore" a means" not an end2 and this should ever be born in mind" for" to many" some forms of recreation innocent and good in themselves – become so fascinating that they are in danger of ma#ing them the end of life" and of thus abandoning duty for pleasure. To ma#e of life a ceaseless round of games and pleasures" !ith no other ob%ect in life" is to turn living upside do!n" as it !ere" and it produces monotony and enervation. The ob%ect of recreation is greater buoyancy of both body and mind" !ith an increase of po!er in one4s serious !or#. !ecreation is one of the necessities of life. It touches the point of excellence in usefulness" comfort" and bodily grace" and bespea#s true taste and cultivated refinement. $hen a man has done his day4s duty he can turn to his recreation !ith a free mind and a light heart" and both his !or# and his pleasure !ill be to him a source of happiness.

It is an easy matter to find out ho! much sleep one re. It !ill be found as the sleeping hours are shortened that the sleep becomes more and more sound and s!eet" and the !a#ing up more and more alert and bright. Every self respecting human being should do sufficient !or# every day to ma#e his sleep restful and s!eet" and his rising up fresh and bright. 'll agreeable changes is recreation and the mental !or#er !ill gain both in the .uires. Enough sleep should be ta#en" but not too much" over indulgence on the one hand" or deprivation on the other" are both harmful. People !ho are to prosper in their !or# must not give !ay to ignoble ease and over indulgence in sleep. Fruitful labour" and not ease" is the . !est is for recuperation after toil. 's !e do not spend all our time in eating or sleeping or resting" neither should !e spend it in exercise or pleasure" but should give recreation its proper place as a natural tonic in the economic scheme of our life. y going to bed early" and getting up early Brising a little earlier every morning if one has been in the habit of spending long hours in bedC" one can very soon accurately gauge and ad%ust the number of hours he or she re.uires for complete recuperation.those changes !hich are necessary to a long life and a fruitful existence.uality and" .uantity of his !or# by laying it do!n at the time appointed for restful and refreshing recreation2 !hile the physical !or#er !ill improve in every !ay by turning to some form of study as a hobby or means of education.

true end of life" and ease is only good in so far as it subserves the ends of !or#. The day should be divided into portions" and everything – !or#" leisure" meals" recreation – should be attend to in its proper time2 and the time of preparation should not be overloo#ed or ignored. Sloth and prosperity can never be companions can never even approach each other. The day is not lengthened for any man. $hatever a man does" he !ill do it better and more successfully by utiliAing some . (oney !asted can be restored2 health !asted can be restored2 but time !asted can never be restored.uander its precious minutes in unprofitable !aste. Hest is to fit us for greater labour" and not to pamper us in indolence. It is an old saying that +time is money. 5e !ho fills full !ith useful pursuits the minutes as they come and go" gro!s old in honour and !isdom" and prosperity abides !ith him. It is" in the same !ay" health" and strength" and talent" and genius" and !isdom" in accordance !ith the manner in !hich it is used2 and to properly use it" the minutes must be seiAed upon as they come" for once they are past they can never be recalled. $e should therefore see to it that !e do not s. The sluggard !ill never overta#e success" but failure !ill speedily catch up !ith him" and leave him defeated.ual measure. 5e !ho spends his time in self indulgence and the pursuit of pleasure" presently finds himself old" and nothing has been accomplished. "ime is that !hich !e all possess in e. ' perfect balance bet!een labour and rest contributes considerably to health" happiness" and prosperity.. $hen the bodily vigour is restored" the end of rest is accomplished.

The lie a bed heavily handicaps himself in the race of life. 5e gives his early-rising competitor t!o or three hours start every day. . The man !ho gets up early in order to thin# and plan" that he may !eigh and consider and forecast" !ill al!ays manifest greater s#ill and success in his particular pursuit" than the man !ho lives in bed till the last moment" and only gets up %ust in time to begin brea#fast. The early rise" !ho thus economies his time" has no need to hurry" for he is al!ays ahead of the hour" is al!ays !ell up !ith his !or#2 he can !ell afford to be calm and deliberate" and to do carefully and !ell !hatever is in hand" for his good habit sho!s itself at the end of the day in the form of a happy frame of mind" and in bigger results in the shape of !or# s#illfully and successfully done. It is a means of calming and clarifying the mind" and of focussing one4s energies so as to render them more po!erful and effective. $hat" then" must be the difference bet!een the efforts of these t!o men at the end" say" of t!enty yearsE The lie-a-bed" too" after he gets up is al!ays in a hurry trying to regain lost time" !hich results in more loss of time" for hurry al!ays defeats its o!n end. 'n hour spend in this !ay before brea#fast !ill prove of the greatest value in ma#ing one4s efforts fruitful.small portion of the day in preparing his mind for his !or#. 5e !ho is at his business at six o4cloc#" !ill al!ays other conditions being e. 5o! can he ever hope to !in !ith such a self imposed tax upon his time3 't the end of a year that t!o or three hours start every day is sho!n in a success !hich is the synthesis of accumulated results. The best and most abiding success is that !hich is made before eight o4cloc# in the morning.ual be a long !ay ahead of the man !ho is in bed at eight.

5e also employs only necessary !ords" and does only necessary actions" thus vastly minimiAing friction and !aste of po!er. 'll vices are a rec#less expenditure of energy.In the economiAing of time" too" there !ill be many things !hich a man !ill have to eliminate from his life2 some of things and pursuits !hich he loves" and desires to retain" !ill have to be sacrifice to the main purpose of his life. If economy be practiced in the six points already considered" much !ill be done in the conservation . It is a form of economy !hich also enters into the mind" the actions" and the speech" eliminating from them all that is superfluous" and that impedes" and does not sub-serve" the end aimed at. Foolish and unsuccessful people tal# carelessly and aimlessly" act carelessly and aimlessly" and allo! everything that comes along good" bad" and different to lodge in their mind. Sufficient energy is thoughtlessly !asted in bad habits to enable men to accomplish the greatest success" if conserved and used in right directions. 'll great men are adepts in this branch of economy" and it plays an important part in the ma#ing of their greatness. The studied elimination of non-essentials from one4s daily life is a vital factor in all great achievement. Energy is economiAed by the formation of good habits. The mind of the true economist is a sieve !hich lets everything fall through except that !hich is of use to him in the business of his life. To go to bed betime and to get up betime" to fill in every !or#ing minute !ith purposeful thought and effective action" this is the true economy of time.

5e needs self control to manifest his strength.of one4s energies" but a man must go still further" and carefully husband his vitality by the avoidance of all forms of physical self indulgences and impurities" but also all those mental vices such as hurry" !orry" excitement" despondency" anger" complaining and envy – !hich deplete the mind and render it unfit for any important !or# or admirable achievement. -n the other hand" he !ho economiAes his energies" and bends them to!ards the main tas# of his life" !ill ma#e rapid progress" and nothing !ill prevent him from reaching the golden city of success. Every vice" ho!ever" apparently small !ill tell against him in the battle of life. Every harmful self indulgence !ill come bac# to him in the form of some trouble or !ea#ness. *o man can afford to disperse his energies in fostering bad habits and bad tendencies of mind.uent fits of bad temper !ould" if controlled and properly directed" give a man strength of mind" force of character" and much po!er to achieve. The energy !asted in fre. It !ill be seen that economy is something far more profound and far reaching than the mere saving of money. Every moment of riot or of pandering to his lo!er inclinations !ill ma#e his progress more laborious" and !ill hold him bac# from scaling the high heaven of his !ishes for achievement. . The angry man is a strong man made !ea# by the dissipation of his mental energy. The calm man is al!ays his superior in any department of life" and !ill al!ays ta#e precedence of him" both in his success" and in the estimation of others. They are common forms of mental dissipation !hich a man of character should study ho! to avoid and overcome.

It also consists in abstaining from the unnecessary and the harmful. Smo#ing" snuff . Efficiency :. ' true moderation abstains from evil.It touches every part of our nature and every phase of our life.. a harmful luxury is best left severely alone. Evil is a fire that !ill burn a man though he but touch it. The Pillar of Economy" !hen soundly built" !ill be found to be composed largely of these four ." may be regarded as a parable" for the lo!er passions as native energy2 it is the abuse of that energy that is bad" and if this personal energy be ta#en care of and stored up and transmuted" it reappears as force of character. It avoids extremes" finding the middle !ay in all things. Ta#e care" therefore" of the lo!er energies" and the higher achievements !ill ta#e care of themselves. There can be no such things as moderation in that !hich is evil" for that !ould be excess. It is not a moderate use of fire to put our hands into it" but to !arm them by it at a safe distance.ualities78. (oderation 9. The old saying" +Ta#e care of the pence" and the pounds !ill ta#e care of themselves. To !aste this valuable energy in the pursuit of vice is li#e !asting the pence" and so losing the pounds" but to ta#e care of it for good uses is to store up the pence of passions" and so gain the golden pounds of good. -riginality Moderation is the strong core of economy. Hesourcefulness .

They !ea#en their energies and stultify their capabilities" and instead of achieving an abiding success" reach only" at best" a fitful and precarious prosperity. There !ill be no prosperity !ithout s#ill" and one4s prosperity !ill be in the measure of one4s s#ill. The man !ho esche!s them !ill al!ays be head of the man that pursues them" their talents and opportunities being e. 'mong the badly paid or unemployed2 for !ho !ill employ a man !ho cannot" or !ill not" do his !or# properly3 'n employer may occasionally #eep such a man out of charity2 but this . y a process of natural selection" the inefficient fall in to their right places. y moderation the life forces are preserved2 by excess they are destroyed. 5ealthy" happy" and long lived people are al!ays moderate and abstemious in their habits. Efficiency proceeds from the right conservation of one4s forces and po!ers. S#ill is the result of that mental economy !hich transmutes thought into invention and action. The immoderate destroy themselves by their o!n folly. (en are al!ays s#illful in that !hich they love" because the mind is almost ceaselessly centered upon it.ual.ta#ing" alcoholic drin#ing" gambling" and other such common vices" although they have dragged thousands do!n to ill health" misery" and failure" have never helped one to!ards health" happiness and success. (en" also" !ho carry moderation into their thoughts" allaying their passions and feelings" avoiding all un!holesome extremes and morbid sensations and sentiments" add #no!ledge and !isdom to happiness and health" and thereby attain to the highest felicity and po!er. Superior s#ill" as talent and genius" is a higher degree of concentrated force. 'll s#ill is the use of concentrated energy.

uaintance of mine employed a tramp to clean his !indo!s" but the man had refrained from !or# and systematic thought for so long that he had become incapable of both" and could not even clean a !indo!. The good !or#man is s#illful" !ith his tools" !hile the good man is s#illful !ith his thoughts. 'ptitude in incipient !isdom. 'imless and inattentive people are usually out of employment – to !it" the lounger at the street corner. They cannot do the simplest thing properly" because they !ill not rouse up the mind to thought and attention. Even !hen sho!n ho! to do it" he could not follo! the simple instructions given. The inefficient bungle confusedly about among the thousand !rong !ays" and do not adopt the right even !hen it is pointed out to them. Hecently an ac. Efficiency largely determines a man4s place among his fello!s" and leads one on by steps to higher and higher positions as greater po!ers are developed. They do this in some cases because they thin#" in their ignorance" that they #no! best" thereby placing themselves in a position !here it becomes impossible to learn" even though it be only to learn ho! to . This is an instance" too" of the fact that the simplest thing re. S#ill consists in finding the one right !ay" and adhering to it.uires a measure of s#ill in the doing.!ill be exceptional2 as places of business" offices" households" and all centers of organiAed activity" are not charitable institutions" but industrial bodies !hich stand or fall but the fitness and efficiency of their individual members. S#ill is gained by thoughtfulness and attention. $isdom is the highest form of s#ill. There is one right !ay of doing everything" even the smallest" and a thousand !rong !ays.

5uman society ma#es for good" and . Hesourcefulness has its fundamental cause in the conservation of energy. Employers of labour #no! ho! difficult it is to get the best !or#manship. It reappears in the form of fruitful thought. There is plenty of room in the !orld for thoughtful and efficient people. $hat the vicious man !astes in barren indulgence" the virtuous man uses in fruitful industry.clean a !indo! or s!eep a floor. The virtuous man is al!ays more successful than the vicious man because he is teeming !ith resources. arren minds sin# in the struggle of life. Thoughtlessness and inefficiency are all too common. There is plenty of room in the !orld for common. It is an important element in prosperity" for the resourceful man is never confounded. It is energy transmuted. arren seed perishes in the earth2 there is no place for it in the fruitful economy of nature.ual to the occasion" and !ill be on his feet again immediately. 5is entire mentality is alive and vigorous" abounding !ith stored up energy. ' ne! life and a ne! !orld" abounding !ith all fascinating pursuits and pure delights" open up to the man !ho shuts himself off from the old !orld of animal vice" and his place !ill be assured by the resources !hich !ill !ell up !ithin him. !esourcefulness is the outcome of efficiency. 5e may have many falls" but he !ill al!ays be e. It becomes productive energy. The good !or#man" !hether !ith tools or brain" !hether !ith speech or thought" !ill al!ays find a place for the exercise of his s#ill. $hen a man cuts off certain mental or bodily vices !hich have been depleting him of his energy" !hat becomes of the energy so conserved3 It is not destroyed or lost" for energy can never be destroyed or lost.

there is no room in it for the emptiness engendered by vice. $hen a man fails to improve his business" his !or#" his methods" he falls out of the line of progress" and has begun to fail. (en of resources are men of ne! ideas" and men of ne! ideas flourish !here others fade and decay. ' resourceful mind is li#e a river !hich never runs dry" and !hich affords refreshment" and supplies ne! vigour" in times of drought.uired the #nac# of . #riginality is resourcefulness ripened and perfected. $here there is originality there is genius" and men of genius are the lights of the !orld. 5e can turn from vice to virtue" and stand" self respecting and secure" upon his o!n resources. 5is mind has become stiff and inert li#e the body of an aged man" and so fails to #eep pace !ith the rapidly moving ideas and plans of resourceful minds. -riginal men get the ear of the !orld. They are men of supple minds. ut the barren mind !ill not sin# for ever. They are full of ne! schemes" ne! methods" ne! hopes" and their life is so much fuller and richer thereby. -nce a man has ac. $hatever !or# a man does" he should fall bac# upon his o!n resources in the doing it. They may be neglected at first" but they are al!ays ultimately accepted" and become patterns for man#ind. $hen it !ills" it can become fruitful and regain itself. They cannot fail" for they are in the stream of progress. y the very nature of existence" by the eternal la! of progress" the vicious man must fall2 but having fallen" he can rise again. $hile learning from others" he should not slavishly imitate them" but should put himself into his !or#" and so ma#e it ne! and original. The resourceful men invent" discover" initiate.

'll !ho are getting" or trying to get" money !ithout giving an e. ut originality cannot be forced2 it can only be developed2 and it is developed by proceeding from excellence to excellence" by ascending in the scale of s#ill by the full and right use of one4s mental po!ers. Its building a!aits the ready !or# man !ho !ill s#illfully apply his mental energies.originality" he ta#es his place as a leader among men in his particular department of #no!ledge and s#ill. 5e ma#es a feverish spurt in the ac. !ill at least discover" to his %oy" that he has %oined the company of original minds" the gods !ho lead man#ind into ne!er" higher" and more beneficent !ays. ut fraud is not confined to the unscrupulous s!indler. It is but !rested for a time" to be again returned !ith heavy interest. The composition of the Second Pillar is thus revealed. It must be purchased" not only !ith intelligent labor" but !ith moral force. THIRD PILLAR + INTE)RITY There is no stri#ing a cheap bargain !ith prosperity. as the bubble cannot endure" so the fraud cannot prosper. *othing is ever gained" ever can be gained" by fraud. )et a man consecrate himself to his !or#" let him" so consecrated" concentrate all his energies upon it" and the day !ill come !hen the !orld !ill hail him as one of its strong sons2 and he" too" li#e alAac !ho" after many years of strenuous toil" one day exclaimed" +I am about to become a geniusE" +I am about to become a genius. -. (en !ho are anxiously scheming ho! to get money .uivalent are practicing fraud" !hether they #no! it or not.uirement of money" and then collapses.

$hat is a thief but a man !ho carries to its logical or later" and !ho deprives them of their capital. an impostor" a liar a cheat the man of dishonesty cannot build as he has neither tools or . $hat is a thief but a man !ho carries to its logical extreme the desire to possess !ithout giving a %ust return – that is" unla!fully3 The man that courts prosperity must" in all his transactions" !hether material or mental" study ho! to give a %ust return for that !hich he receives. The fittest" the best" al!ays survive" and he being the !orst" cannot therefore continue. 5e is too far behind in the process of evolution to cope successfully !ith honest man.ual. 5is efforts are destructive" and not constructive" and he thereby destroys himself..!ithout !or#ing for it" are frauds" and mentally they are closely allied to the thief and s!indler under !hose influence they come" sooner or later" and !ho deprives them of their capital. 5uman life is reciprocal" not rapacious" and the man !ho regards all others as his legitimate prey !ill soon find himself stranded in the desert of ruin" far a!ay from the path of prosperity. This is the great fundamental principle in all sound commerce" !hile in spiritual things it becomes the doing to others that !hich !e !ould have them do to us" and applied to the forces of the universe" it is scientifically stated in the formula" +'ction and Heaction are e. It !as 1arlyle !ho" referring to (ohammed being then universally regarded by 1hristians as an impostor" exclaimed" +'n impostor found a religionE 'n impostor couldn4t built a bric# house. 5is end" unless the change in time" is sure it is the goal" the filthy hovel" or the place of the deserted outcast.

There is not an occasion in life in !hich the moral factor does not play an important part. Sterling integrity tell !herever it is" and stamps it hall mar# on all transactions2 and it does this because of its !onderful coherence and consistency" and its invincible strength. To fail in one point is to fail in all" and to admit" under stress" a compromise !ith falsehood" ho!soever necessary and insignificant it may appear" is to thro! do!n the shield of integrity" and to stand exposed to the onslaughts of evil. 5e not only does not build" but all his energies are bent on undermining !hat others have built" but his being impossible" he undermines himself. For the man of integrity is in line !ith the fixed la!s of things – not only !ith the fundamental principles on !hich human society rests" but !ith the la!s !hich hold the vast universe together. . To be complete and strong" integrity must embrace the !hole man" and extend to all the details of his life2 and it must be so through and permanent as to !ithstand all temptations to s!erve into compromise. $ithout integrity" energy and economy !ill at last fail" but aided by integrity" their strength !ill be greatly augmented.material !ith !hich to build. $ho shall set these at naught3 $ho" then" shall undermine the man of unblemished integrity3 5e is li#e a strong tree !hose roots are fed by perennial springs" and !hich no tempest can la! lo!. 5e can no more build up a business" a character" a career" a success" than he can found a religion or build a bric# house.

uic#ly come to the barren region of unemployment" and !ill loo# in vain for needful labour. In this !ay 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 %oy2 that honesty and deprivation are not" and cannot be" related as cause and effect.The man !ho !or#s as carefully and conscientiously !hen his employer is a!ay as !hen his eye is upon him" !ill not long remain in an inferior position. .uity. There !ill come a time" too" to the man !ho is not deeply rooted in integrity" !hen it !ill seem necessary to his prospects and prosperity that he should tell a lie or do a dishonest thing – I say" to the man !ho is not deeply rooted in this principle" for a man of fixed and enlightened integrity #no!s 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 !hich" in a time of indecision and perplexity" arises !ithin him" and he must stand firmly by the principle" being !illing to lose and suffer rather than sin# into obli.uic#ly lead him into the fertile regions of prosperity. The shir#er" on the other hand – he !ho does not scruple to neglect his !or# !hen his employer is not about" thereby robbing his employer of the time and labour for !hich he is paid – !ill . Such integrity in duty" in performing the details of his !or#" !ill .

. 5o! can such a man #no! this" seeing that he has never tried honest3 (oreover" such a man has no #no!ledge of honesty" and his statement is therefore" a statement of ignorance" and ignorance and falsehood so blind a man that he foolishly imagines all are as ignorant and false as himself. ' lying tradesman !ill tell you that no man can thrive and be honest in these days of #een competition.uarters" and can no more be undermined by dishonest men than the sun can be pulled do!n from heaven by madmen" and the arro!s of selfishness and treachery that may be poured upon him !ill rebound from the strong armour of his integrity and the bright shield of his righteousness" leaving him unharmed and untouched. I once heard a businessman ma#e the follo!ing statement in a public meeting7-+*o man can be entirely honest in business2 he can only be approximately honest.It is this !illingness to sacrifice rather than be untrue that leads to enlightenment in all spheres of life2 and the man !ho" rather than sacrifice some selfish aim" !ill lie or deceive" has forfeited his right to moral enlightenment" and ta#es his place lo!er do!n among the devotees of deceit" among the doers of shady transactions" than men of no character and no reputation. 5e imagined that his statement revealed the condition of the . The man so enlightened is protect from all . ' man is not truly armoured !ith integrity until he has become incapable of lying or deceiving either by gesture" !ord" or act2 until he sees" clearly" openly" and freed from all doubt" the deadly effects of such moral turpitude. I have #no!n such tradesmen" and have seen them come to ruin.

's Emerson has so finely put it – +Trust men and they !ill be true to you" even though they ma#e an exception in your favor to al their rules of trade. 5e trusts them" and they trust him. The upright man by his very presence commands the morality of those about him ma#ing them better than they !ere. That he persuades himself that his particular dishonesty is of a !hite and harmless #ind" and that he is not so bad as his neighbour" is only of the many forms of self delusion !hich ignorance of moral principles creates. Hight doing bet!een man and main in the varied relations and transactions of life is the very soul of integrity. The man !ho deviated a little from the straight path" !ill deviate more. 5e has no fixed principle of right and is only thin#ing of his o!n advantage. 5e !as merely telling his audience that he !as a dishonest man" but his ignorance" moral ignorance" prevented him from seeing this.. $ithout it there !ould be no trust" no confidence bet!een men" and the business !orld !ould topple to its fall. 's the liar thin#s all men are liars" and treats them as such" so the man of integrity treats all men !ith confidence. It includes" but is more than" honesty. It is the bac#bone of human society" and the support of human institutions. (en are po!erfully influenced by one another" and" as good is more po!erful than evil" the strong and good . 'pproximate honesty is only another term for dishonesty. 5is clear eye and open hand shame the creeping fraud so that he cannot practice his fraud on !orld2 it did not" it revealed his own condition.

The man of integrity carries about !ith him an unconscious grandeur !hich both a!es and inspires.. The highest intellectual gift cannot compare !ith this lofty moral grandeur. It is the . It only needs the occasion to bring out the heroic element. The man of uns!erving rectitude is" intrinsically" al!ays a hero. . y destroying the confidence of others" it produces in them suspicion and mistrust" and these bring about a bad reputation" !hich culminates in failure. *othing nor sic#ness" nor calamity" nor death – can deprive him of that permanent satisfaction !hich inheres in uprightness. Second" having gained their confidence" they put trust in both shames and elevates" by his contact" the !ea# and bad. Third" this trust" never being violated" produces a good reputation2 and fourth" a good reputation spreads further and further" and so bring about success. 5aving lifted himself above the petty" the mean" and the false" those co!ard vices slin# from his presence in confusion. Fishonesty has the reverse effect. In the memory of men and the estimation of the !orld the man of integrity occupies a higher place than the man of genius. 5e is al!ays" too" possessed a permanent happiness.uality in man !hich produces heroes. First" the upright man !ins the confidence of others. uc#minster says" +The moral grandeur of an independent integrity is the sublimest thing in nature. Hectitude leads straight to prosperity by four successive steps. The man of genius may be very unhappy" but not to the man of integrity.

. )i#e the drun#ard !ho sees the immediate pleasure of his habit" but not the ultimate degradation" he sees the immediate effect of a dishonest act – a larger profit but not its ultimate outcome2 he does not see that an accumulated number of such acts must inevitably undermine his character" and bring his business toppling about his ears in ruin. Even !hen the honest man fails – as he does sometimes" through lac#ing other of these pillars" such as energy" economy" or system his failure is not the grievous thing it is to the dishonest man" for he can al!ays re%oice in the fact that he has never defrauded a fello! being. Invincibility $onesty is the surest !ay to success. The day at last comes !hen the dishonest man repents in sorro! and suffering7 but not man ever needs to repent of having been honest.The Pillar of Integrity is held together by these four virile elements7 8. Purposefulness . $hile poc#eting his gains" and thin#ing ho! cleverly and successfully he is imposing on others" he is all the time imposing on himself" and every coin thus gained must be paid bac# !ith added interest" . The dishonest man is morally short sighted. Fearlessness :. 5onesty 9. Ignorant men imagine that dishonesty is a short cut to prosperity. Even in his dar#est hour he finds repose in a clear conscience. This is !hy they practice it.

Even the moral !ea#lings !ho carry out his instructions" despise him !hile defiling themselves !ith his unclean !or#. Should he pass through a difficult time" and" get into debt" everybody !ill trust him and be !illing to !ait for payment" and all his . 'll his business relations are safe and secure. Fearlessness accompanies honesty.and from this %ust retribution there is no possible loophole of escape. This moral gravitation is an sure and unvarying as the physical gravitation of a stone to the earth. 5o! can success thrive in such a poisonous atmosphere3 The spirit of ruin is already in such a business" and the day of his fall is ordained.ue. 'n honest man may fail" but not because he is honest" and his failure !ill be honourable" and !ill not in%ure his character and reputation. The honest man has a clear eye and an unflinching gaAe. $hen a man has fulfilled his obligations" he has nothing to fear. 5e loo#s his fello!men in the face" and his speech is direct and convincing. The tradesman !ho demands of his assistants that they shall be" and misrepresents his goods to customers" is surrounding himself on all hands !ith suspicion" mistrust" and hatred. The liar and cheat hangs his head2 his eye is muddy and his gaAe obli. 5is failure" too" resulting doubtless from his incapacity in the particular direction of his failure" !ill be a means of leading him into something more suited to his talents" and thus to ultimate success. 5is methods and actions !ill endure the light of day. 5e cannot loo# another man in the eye" and his speech arouses mistrust" for it is ambiguous and unconvincing.

debts !ill be paid. The honest man is rid of all this burden of fear. ' man4s !or# !ill al!ays in some !ay reflect himself" and the man of sound integrity is the man of sound . They do not fear debt" but fear that they !ill have to pay their debts. *ot deceiving or in%uring any" there are none to fear" and anything and against him can only rebound to his advantage. Purposefulness is the direct outcome of that strength of character !hich integrity fosters. 'll his plans have in them some of that moral fiber of !hich his character is !rought. They fear their fello!-men" fear the established authorities" fear the results of all that they do" and they are in constant fear of their misdeeds being revealed" and of the conse.uences !hich may at any moment overta#e them. 'nd this fearlessness is" in itself" a to!er to strength in a man4s life" supporting him through all emergencies" enabling him to battle manfully !ith difficulties" and in the end securing for him that success of !hich he cannot be dispossessed. 5e is light hearted" and !al#s erect among his fello!s2 not assuming a part" and s#ul#ing and cringing" but being himself" and meeting eye to eye. 5e does not guess" and !or# in the dar#. Fishonest people try to avoid paying their debts" and they live in fear2 but the honest man tries to avoid getting into debt" but !hen debt overta#es him" he does not fear" but" redoubling his exertions" his debts are paid. The dishonest are al!ays in fear. The man of integrity is the man of direct aims and strong and intelligent purposes.

*ever to violate" even in the most insignificant particular" the principle of integrity" is to be invincible against all the assaults of innuendo" slander" and misrepresentation. %nvincibility is a glorious protector" but it only envelopes the man !hose integrity is perfectly pure and unassailable.plan. The man !ho has failed in one point is vulnerable" and the shaft of evil" entering that point" !ill lay him lo!" li#e the arro! in the heel of 'chilles. (orality al!ays has the advantage of expediency.uences" he stands on a firmer and more exalted ground than the man of mere policy and expedience2 and !hile commanding a more extended vie! of any situation" he !ields the greater po!er !hich a more comprehensive grasp of details !ith the principles involved" confers upon him. 5e !eights and considers and loo#s ahead" and so is less li#ely to ma#e serious mista#es" or to bungle into a dilemma from !hich it is difficult to escape. Ta#ing a moral vie! of all things" and al!ays considering moral conse. and his strength is manifested in that thoroughness !ith !hich he does the business of his life2 thoroughness !hich commands respect" admiration" and success. There is a native directness" too" about integrity" !hich enables the man to get straight to the mar# in !hatever he does" and !hich ma#es failure almost impossible. Its purposes al!ays reach do!n far belo! the surface" and are therefore more firm and secure" more strong and lasting. Pure and perfect integrity is proof against all attac# and in%ury" enabling its possessor to meet . Strong men have strong purposes" and strong purposes lead to strong achievements. The man of integrity is above all men strong.

)et the see#er for a true prosperity discover this force" let him foster and develop it in his mind and in his deeds" and as he succeeds he !ill ta#e his place among the strong leaders of the earth. Such is the strong and adamantine Pillar of integrity. 'll complex organiAations are built up by system. lessed and prosperous above all men !ill be he !ho builds its incorruptible masonry into the temple of his life. There are many departments in !hich a disorderly man may succeed – although attention to order !ould increase .. . In the natural and universal order everything is in its place" so that the vast universe runs more perfectly than the most perfect machine. FO/RTH PILLAR + SYSTEM System is that principle of order by !hich confusion is rendered impossible.all opposition and persecution !ith dauntless courage and sublime e. *o business or society can develop into large dimensions apart from system" and this principle is preeminently the instrument of the merchant" the business man" and the organiAer of institutions. *o amount of talent" intellect" or business acumen can give a man that po!er of mind and peace of heart !hich come from an enlightened acceptance and observance of lofty moral principles. (oral force is the greatest po!er. Fisorder in space !ould mean the destruction of the universe2 and disorder in a man4s affairs destroys his !or# and his prosperity.uanimity.

y the disarrangement of details" organisms perish" and by the careless neglect of details" the gro!th of any !or# or concern is prevented. Fisorderly people !aste an enormous amount of time and energy. The disorderly man thin#s he can be careless about every thing but the main end" but by ignoring the means he frustrates the end.uired to build up a big business" or scale the highest heights of achievement in any direction. 'll large business concerns have been evolved along definitely dra!n systematic lines" any violation of !hich !ould be disastrous to the efficiency and !elfare of the business. They can !ell afford to be cool and deliberate and so use their mental . 1omplex business or other organiAations are built up li#e complex bodies in nature" by scrupulous attention to details. Everything is in its place" and the hand can be at once placed upon it" though it be in the dar#.uire.uently for a long time" for any article !hich they re. -rderly people conserve both their time and energy. In the irritation" bad humour" and chagrin !hich this daily hunting for things brings about" as much energy is dissipated as !ould be re.his success but he !ill not succeed in business unless he can place the business entirely in the hands of a systematic manager" !ho !ill thereby remedy his o!n defect. The time frittered a!ay in hunting for things is sufficient" !ere if conserved by order" to enable them to achieve any success" for slovenly people never have a place for anything" and have to hunt" fre. They never lose anything" and therefore never have to find anything.

The demands of system" in all departments of the business !orld" are as rigid and exacting as the holy vo!s of a saint" and cannot be violated in the smallest particular but at the ris# of one4s financial prospects. 5e scale the heights of success !hile his slovenly competitor is !allo!ing hopelessly in the bogs of confusion. Every enduring achievement in human society rests upon a basis of system2 so true is this" that !ere system !ithdra!n" progress !ould cease. Thin#" for instance" of the vast achievements of literature the !or#s of classic authors and of great geniuses2 the great poems" the innumerable prose !or#s" the monumental histories" the soul – stirring orations2 thin# also the social intercourse of human society" of it religions" its legal statutes" and its vast fund of boo# #no!ledge thin# of all these !onderful resources and achievements of language" and then reflect that they all depend for their origin" gro!th" and continuance on the systematic arrangements of t!enty six letters" an . ' systematic man can get through so great a .uantity of !or# in such a short time" and !ith such freedom from such exhaustion" as to appear almost miraculous. 5is strict observance of the la! of order enables him to reach his ends" s!iftly and smoothly" !ithout friction or loss of time.energies in something more profitable than irritation" bad temper and accusing others for their o!n lac# of order. There is a #ind of genius in system !hich can perform apparent !onders !ith ease. In the financial !orld" the la! of order is an iron necessity" and he !ho faultlessly observes it" saves time" temper" and money.

.ualities of order. 5erein !e see ho! system simplifies that is complex7 ho! it ma#es easy that !hich !as difficult2 ho! it relates an infinite variety of details of the one central la! or order" and so enables them to be dealt !ith and accounted for !ith perfect regularity" and !ith an entire absence of confusion. The scientist names and classifies the myriad details of the universe" from the microscopic rotifer to the telescopic star" by his observance of the principle of system" so that out of many millions of ob%ects" reference can be made to any one ob%ect in" at most" a fe! minutes. It is this faculty of speedy references and s!ift dispatch !hich is of such over!helming importance in every department of #no!ledge and industry" and the amount of time and labour thus saved to humanity is so vast as to be incompatible. 'gain2 all the !onderful achievements of mathematics have come from the systematic arrangement of ten figures2 !hile the most complex piece of machinery" !ith its thousands of parts !or#ing together smoothly and almost noiselessly to the achievement of the end for !hich it !as designed" !as brought forth by the systematic observance of a fe! mechanical la!s.arrangement having inexhaustible and illimitable results by the fact of its rigid limitation !ithin certain fixed rules. $e spea# of religious" political" and business systems2 and so on" indicating that all things in human society are !elded together by the adhesive .

' remar#able business man" a friend of mine" once told me that he could have his huge business for t!elve months" and it !ould run on !ithout hitch till his return2 and he does occasionally leave it for several months" !hile travelling" and on his return" every .System is" indeed" one of the great fundamental principles in progress" and in the binding together" in one complete !hole" of the !orld4s millions of human beings !hile they are at the same time each striving for a place and are competing !ith one another in opposing aims and interest. $e see here ho! system is allied !ith greatness" for the many separate units !hose minds are untrained to the discipline of system" are #ept in their places by the organiAing po!er of the comparatively fe! !ho perceive the urgent" the inescapable" necessity for the establishment of fixed and inviolable rules" !hether in business" la!" religion" science" or politics in fact" in every sphere of human activity for immediately t!o human beings meet together" they need some common ground of understanding for the avoidance of confusion2 in a !ord" some system to regulate their actions. Every large business has its system !hich renders its vast machinery !or#able" enabling it to run li#e a !ell balanced and !ell oiled machine. )ife is too short for confusion2 and #no!ledge gro!s and progress proceeds along avenues of system !hich prevent retardation and retrogression" so that he !ho systematiAes his #no!ledge or business" simplifies and enhances it for his successor" enabling him to begin" !ith a free mind" !here he left off.

The man !ho" !hen he comes to do his !or#" is unable to find his tools" or to balance his figures" or to find the #ey of his des#" or the #ey to his thoughtless" !ill be struggling in his self made toils !hile his methodical neighbor !ill be freely and %oyfully scaling the invigorating heights of successful" boy and girl2 every tool" boo#" and machine2 every detail do!n to the smallest" is in its place doing its !or# as !hen he left2 and no trouble" no difficulty" no confusion has arisen. People !ho abhor discipline" !hose minds are ungoverned and anarchic" and !ho are careless and irregular in their thin#ing" their habits and the management of their affairs" cannot be highly successful and prosperous" and they fill their lives !ith numerous !orries" troubles" difficulties" and petty annoyances" all of !hich !ould disappear under a proper regulation of their lives. The business man !hose method is slovenly" or cumbersome" or behind the . There can be no mar#ed success part from a love of regularity and discipline" and the avoidance of friction" along !ith the restfulness and efficiency of mind !hich spring from such regularity. The ill disciplined mind" that thin#s anything !ill do" rapidly falls behind the !ell disciplined minds !ho are convinced that only the best !ill do in the strenuous race for the priAes of life" !hether they be material" mental" or moral priAes. 'n unsystematic mind is an untrained mind and it can no more cope !ith !ell disciplined minds in the race of life than an untrained athlete can successfully complete !ith a carefully trained competitor in athletic competitor in athletic races.

. The man !ho is continually improving his methods" is gaining in building po!er2 it therefore behoves the business man to be resourceful and inventive in the improvement of his methods" for the builders – !hether of cathedrals or characters" business or religions – are the strong ones of the earth" and the protectors and pioneers of humanity.uisition to the remotest detail in connection !ith his special !or#. 5e should seiAe upon every thing – every invention and idea – that !ill enable him to economiAe time and labour" and aid him in thoroughness" deliberation and dispatch. The systematic builder is a creator and preserver" !hile the man of disorder demolishes and destroys" and no limit can be set to the gro!th of a man4s po!ers" the completeness of his character" the influence of his organiAation" or the extent of his business" if he but preserve intact the discipline of order" and have every detail in its place" #eep every department to its special tas#" and tabulate and classify !ith such efficiency and perfection as to enable him at any moment to bring under examination or into re. System is the la! by !hich everything – every organism" business" character" nation" empire – is built.most recent developments of s#illed minds" should only blame himself as his prospects are decadent" and should !a#e up to the necessity for more highly specialiAed and effective methods in his concern.uence and classification" all things" concerns and institutions gro! in magnitude" and evolve to completeness. y adding cell to cell" department to department" thought to thought" la! to la!" and colony to colony in orderly se.

It is that spirit of alertness by !hich a situation is immediately grasped and dealt !ith. The observance of system fosters and develops this spirit. Filatoriness is a vice that is fatal to prosperity" for it leads to incapability and stupidity. Headiness 9. 1omprehensiveness !eadiness is aliveness.In system is contained these four ingredients7 8. @tility . &ccuracy is of supreme importance in all commercial concerns and enterprises" but there can be no accuracy apart from system" and a system !hich is more or less .. Heccuracy :. The men of ready hands" ready hearts" and ready brains" !ho #no! !hat they are doing" and do it methodically" s#illfully" and !ith smooth yet consummate despatch are the men !ho need to thin# little of prosperity as an end" for it comes to them !hether they see# it or not2 success runs after them" and #noc#s at their door2 and they unconsciously command it by the superb excellence of their faculties and methods. The successful 0eneral must have the po!er of readily meeting any ne! and unloo#ed for move on the part of the enemy2 so every business man must have the readiness to deal !ith any unexpected development affecting his line of trade2 and so also must the man of thought be able to deal !ith the details of any ne! problems !hich may arise.

The prevalence of the vice of inaccuracy Band in vie! of its disastrous effect it must be regarded as a vice" though perhaps one of the lesser vicesC is patent to every observe in the !ay in !hich the ma%ority of people relate a circumstance or repeat a simple statement of fact. Inaccuracy is one of the commonest failings" because accuracy is closely allied to self-discipline" and selfdiscipline" along !ith that glad sub%ection to external discipline !hich it involves" is an indication of high moral culture to !hich the ma%ority have not yet attained. If the inaccurate man !ill not !illingly sub%ect himself to the discipline of his employer or instructor" but thin#s he #no!s better" his failing can never be remedied" and he !ill thereby bind himself do!n to an inferior position" if in the business !orld2 or to imperfect #no!ledge" if in the !orld of thought. Fe! people" perhaps Bnot rec#oning those !ho deliberately lieC" have trained themselves to be accurate in !hat they say" or are so careful as to admit and state their liability to error" and from this common form of inaccuracy many untruths and misunderstandings arise. The man !ho habitually uses up a portion of his o!n or his .imperfect !ill involve its originator in mista#es more or less disastrous until he improves it. It is nearly al!ays made untrue by more or less mar#ed inaccuracies. (ore people ta#e pains to be accurate in !hat they do than in !hat they say" but even here inaccuracy is very common" rendering many inefficient and incompetent" and unfitting them for any strenuous and !ell sustained endeavour.

It avoids side issues" dispenses . @tility considers the practical end2 and employs the best means to reach that end.employer4s time in trying to correct his errors" or for the correction of !hose mista#es another has to be employed" is not the man to maintain any position in the !or# a day !orld2 much less to reach a place among the ran#s of the prosperous. 5e is al!ays ready to test good advice by practice" and aims at greater and ever greater accuracy in his methods" !hich means higher and higher perfection" for accuracy is perfect" and the measure of a man4s accuracy !ill be the measure of his uni. It is habitual and persistent2 inaccuracy !hich is a vice2 and he is the incapable and !rong minded man !ho !ill not see or admit his mista#es" and !ho ta#es offence !hen they are pointed out to him.ueness and perfection. There never yet lived a man !ho did not ma#e some mista#es on his !ay to his particular success" but he is the capable and right minded man !ho perceives his mista#es and . )abour arrives at fruitful and profitable ends !hen it is systematically pursued. The progressive man learns by his o!n mista#es as !ell as by the mista#es of others.uic#ly remedies them" and !ho is glad !hen they are pointed out to him. 'tility or usefulness" is the direct result of method in one4s !or#. If the gardener is to gather in the best produce" he must not only so! and plant" but he must so! and plant at the right time2 and if any !or# is to be fruitful in results" it must be done seasonably" and the time for doing a thing must not be allo!ed to pass by.

theories !hich are proved to have no use in life" and no substantial basis of reality" he must not be surprised if he fails in his !ordly underta#ings" for he is an unpractical man. That !hich cannot be reduced to practice should not be allo!ed to hamper the mind. The carpenter fashions a chair2 the builder erects a house2 the mechanic produces a machine2 and the !ise man moulds a perfect character. ' man recently told me that if his theory should be proved to have no useful end" he should still retain his hold upon it as a beautiful theory. ' man4s prosperity is measured by his usefulness to the community" and a man is useful in accordance !ith that he does" and not because of the theories !hich he entertains.!ith theories" and retains its hold only on those things !hich can appropriated to good uses in the economy of life. It should be thro!n aside" abandoned" and ignored. The man !hose po!ers are sho!n in !hat he does" and not in mere tal#ing are arguing" avoids metaphysical . *ot the schismatic" the . $hen the po!ers of the mind are diverted from speculative theoriAing to practical doing" !hether in material or moral directions" s#ill" po!er" #no!ledge" and prosperity increase. If a man chooses to cling to so-called +beautiful.uibbling and . @npractical people burden their minds !ith useless and unverifiable theories" and court failure by entertaining speculations !hich" by their very nature" cannot be applied in practice.uandaries" and applies himself to the accomplishment of some good and useful end.

The inventor has in his mind all the details of his machine" along !ith their relation to a central mechanical principle" and so perfects his invention. The author of a great poem or story relates all his characters and incidents to a central plot" and so produces a composite and enduring literary !or#.ue position and prosperity among his fello!s. ' capacious and !ell ordered mind" !hich holds !ithin its silent depths an army of details in their proper arrangement and true !or#ing order" is the mind that is near to genius" even if it has not already arrived.uality of mind !hich enables a man to deal !ith a large number of related details" to grasp them in their entirety" along !ith the single principle !hich governs them and binds them together.theorists and the controversialists" but the !or#ers" the ma#ers" and the doers are the salt of the earth. omprehensiveness is that . )et a man turn a!ay from the mirages of intellectual speculation" and begin to do something" and to do it !ith all his might" and he !ill thereby gain a special #no!ledge" !ield a special po!er" and reach his o!n uni. 1omprehensiveness is analytic and synthetic capacity combined in the same individual. Every man cannot be a genius nor does he need to be" but he can be gradually evolving his mental capacity by careful attention to system in his thoughts and .uality" giving organiAing and governing po!er" and is developed by systematic attention to details. The successful merchant holds in his mind" as it !ere" all the details of his business" and regulates them by a system adapted to his particular form of trade. It is a masterly .

5is success !ill be certain and his prosperity !ill endure. The man !ho perfects himself in Energy" Economy" Integrity" and System !ill achieve an enduring success in the !or# of his life" no matter !hat the nature of that !or# may be. It is impossible for one to fail !ho is full of energy" !ho carefully economiAes his time and money" and virtuously husbands his vitality" !ho practices uns!erving integrity" and !ho systematiAes his !or# by first systematiAing his mind. +5e !ill stand and not fall in the battle of" and as his intellect depends and broadens his po!ers !ill be intensified and his prosperity accentuated.. 'nd so standing high in the nobility and integrity of his character" he !ill fill a high place in the !orld and in the estimation of men. Such" then" are four corner pillars in the Temple of Prosperity" and of themselves they are sufficient to permanently sustain it !ithout the addition of the remaining four. says Scripture of such a one. Such a man4s efforts !ill be rightly directed" and that" too" !ith concentrated po!er" so that they !ill be effective and fruitful. 0. In addition he !ill reach a manliness and an independent dignity !hich !ill unconsciously command respect and success" and !ill strengthen !ea#er ones by its very presence in their midst. FIFTH PILLAR + SYMPATHY . 5e !ill not beg" or !himper" or complain" or cynically blame others" but !ill be too strong and pure and upright a man to sin# himself so lo!. +Seest thou a man diligent in business2 he shall stand before #ings" he shall not stand before mean men".

They gave it greater strength and stability" and add both to its beauty and utility. To fall into hysterical some suffering abroad" is not sympathy. The test of a man is in his immediate acts" and not in ultra sentiments2 and if those acts are consistently informed !ith selfishness and . They love afar is spite at home. Says Emerson of such – +0o" love they infant2 love thy !ood chopper2 be good natured and modest2 have that grace2 and never varnish your hard uncharitable ambition !ith this incredible tenderness for blac# fol# a thousand miles off. Sympathy should not be confounded !ith that maudlin and superficial sentiment !hich" li#e a pretty flo!er !ithout root" presently perishes and leaves behind neither seed nor fruit. They contribute greatly to its attractiveness" for they belong to the highest moral sphere" and therefore to great beauty and nobility of character.. *either are bursts of violent indignation against the cruelties and in%ustices of others nor any indication of a sympathetic mind. If one is cruel at home – if he badgers his !ife" or beats his children" or abuses his servants" or stabs his neighbors !ith shafts of bitter sarcasm !hat hypocrisy is in his profession of love for suffering people !ho are outside the immediate range of his influenceE $hat shallo! sentiment informs his bursts of indignation against the in%ustice and hard heartedness in the !orld around him. They" indeed" ma#e a man great" and place him among the comparatively fe! !hose minds are rare" and that shine apart in spar#ling purity and bright intelligence.The remaining pillars are the four central pillars in the Temple of Prosperity.

It is common !ith men to imagine themselves as separate from their fello!s" !ith separate aims and interests2 and to regard themselves as right and others !rong in their respective !ays. Sympathy lifts a man above . Sympathetic people are not gushing and spasmodic" but are permanently self restrained" firm" .uiet" unassuming and gracious. )ac# of sympathy is sho!n in cynicism" illnatured sarcasm" bitter ridicule" taunting and moc#ery" and anger and condemnation" as !ell as in that morbid and false sentiment !hich is a theoretical and assumed sympathy" having no basis in practice.uiet strength and their s!iftness to aid !hile others are s!eeping" and !ronging their hands" the deepest" soundest sympathy.uently mista#en for indifference by shallo! minds" but the sympathetic and discerning eye recogniAes" in their .bitterness" if those at home hear his steps !ith dread" and feel a %oyful relief on his departure" ho! empty are his expressions of sympathy for the suffering or do!n trodden ho! futile his membership of a philanthropic society. )ac# of sympathy arises in egotism2 sympathy arises in love. Egotism is involved in ignorance2 love is allied to #no!ledge. Their undisturbed demeanour" !here the suffering of others is concerned" is fre. Though the !ell of sympathy may feed the spring of tears" that spring more often dra!s its supply from the dar# pool of selfishness" for !hen selfishness is th!arted it spends itself in tears. Sympathy is a deep" silent" inexpressible tenderness !hich is sho!n in a consistently self forgetful gentle character.

. 5e puts himself in their place" and becomes" for the time being" as they are. *or can sympathy boast" and !herever self praise enters in" sympathy passes out. It . 's $hitman" the hospital hero" expresses it – +I do not as# the !ounded person. Said alAac – +The poor fascinate me2 their hunger is my hunger2 I am !ith them in their homes2 their privations I suffer2 I feel the beggar4s rags upon my bac#2 I for the time being become the poor and despised man. 5e sees !ith the others men4s eyes" hears !ith their ears" thin#s !ith their minds" and feels !ith their hearts.. It is a #ind of impertinence to . If one spea#s of his many deeds of #indness" and complains of the ill treatment he has received in return" he has not done #indly deeds" but has yet to reach that self forgetful modest !hich is the s!eetness of sympathy. Sympathy" in its real and profound sense" is oneness !ith others in their strivings and sufferings" so that the man of sympathy is a composite being2 he is" as it !ere" a number of men" and he vie!s a thing from a number of different sides" and not from one side only" and that his o!n particular side.this separate and self centred life and enables him to live in the hearts of his fello!s" and to thin# and feel !ith them.uestion a suffering creature. Suffering calls for aid and tenderness" and not for curiosity2 and the sympathetic man or !oman feels the suffering" and ministers to its alleviation. 5e is thus able to understand men !ho are vastly different from himself2 the meaning of their lives is revealed to him" and he is united to them in the spirit of good!ill.

It springs from ac.reminds us of the saying of -ne greater than alAac" that a deed done for a suffering little one !as done for him. but the sorro! and grief must have passed" must have ripened into a fixed #indness and habitual calm. *o man can have true sympathy !ho has not been" in some measure at least" +a man of sorro!s" and ac.uainted !ith grief". ut to have reached this ripened sympathy" it must needs be that one has loved much" suffered much and sounded the dar# depths of sorro!. in many directions" he becomes a centre of rest and healing for the sorro!ing and bro#en hearted !ho are afflicted !ith the . To have suffered so much in a certain direction that the suffering is finished" and only its particular !isdom remains" enables one" !herever that suffering presents itself" to understand and deal !ith it by pure sympathy2 and !hen one has been +perfected by suffering. 'nd so it is2 sympathy leads us to the hearts of all men" so that !e become spiritually united to them" and !hen they suffer !e feel the pain2 !hen they are glad !e re%oice !ith them2 !hen they are despised and persecuted" !e spiritually descend !ith them into the depths" and ta#e into our hearts their humiliation and distress2 and he !ho has this binding" uniting spirit of sympathy" can never be cynical and condemnatory can never pass thoughtless and cruel %udgements upon his fello!s2 because in his tenderness of heart he is ever !ith them in their pain.uaintance !ith the profoundest experiences" so that a man has ad conceit" thoughtlessness" and selfishness burnt out of his heart.

. 5is heated folly in the one case" or cold cruelty in the other" !ill gradually isolate him from his fello!s and from those !ho are immediately related to him in his particular avocation" so that the elements of prosperity !ill be eliminated from his life" leaving him !ith a lonely failure" and perhaps a hopeless despair. Even in ordinary business transactions" sympathy is an important factor" for people !ill al!ays be attracted to those !ho are of a #indly and genial nature" preferring to deal !ith them rather than !ith those !ho are hard and forbidding. 's a mother feels the anguish of her suffering child" so the man of sympathy feels the anguish of suffering men.uered.affections !hich he has experienced and con. These hard . ' man !ho is fiery and resentful" or !ho is hard" cold and calculating" !ith the springs of sympathy dried up !ithin him" even though he be other!ise an able man" !ill" in the end scarcely avoid disaster in his affairs. Such is the highest and holiest sympathy" but a sympathy much less perfect is a great po!er for good in human life and a measure of it is every!here and every day needed. $hile re%oicing in the fact that in every !al# in life there are truly sympathetic people" one also perceives that harshness" resentment" and cruelty are all too common.ualities bring their o!n sufferings" and there are those !ho fail in their business" or particular !or#" entirely because of the harshness of their disposition. In all spheres !here direct personal contact plays an important part" the sympathetic man !ith average ability !ill al!ays ta#e precedence of the man of greater ability but !ho is unsympathetic.

If a man be a minister or a clergyman" a cruel laugh or an un#ind sentence from him !ill seriously in%ure his reputation and influence" but particularly his influence" for even they !ho admire his good .ualities !ill" through his un#indness" unconsciously have a lo!er regard for him in their personal esteem. If a business man profess religion" people !ill expect to see the good influence of that religion on his business transactions. To profess to be a !orshipper of the gentle &esus on Sunday" and all the rest of the !ee be a hard" grasping !orshipper of mammon" !ill in%ure his trade" and detract considerably from his prosperity. Sympathy is a universal spiritual language !hich all" even the animals" instinctively understand and appreciate" for all beings and creatures are sub%ect to suffering" and this sameness of painful experience leads to that unity of feeling !hich !e call sympathy. Selfishness impels men to protect themselves at the expense of others2 but sympathy impels them to protect others by the sacrifice of self2 and in this sacrifice of self there is no real and ultimate loss" for !hile the pleasure of selfishness are small and fe!" the blessings of sympathy are great and manifold. It may be as#ed" +5o! can a business man2 !hose ob%ect is to develop his o!n trade" practice self-sacrifice3, Even man can practice self sacrifice (ust where he is, and in the measure that he is capable of understand it. If one contends that he cannot practice a virtue it" for !ere his circumstances different" he !ould still have the same

excuse. Filigence in business is not incompatible !ith self sacrifice" for devotion to duty" even though that duty be trade" is not selfishness" but may be an unselfish devotion. I #no! a business man !ho" !hen a competitor !ho had tried to Icut him out4 in business" cut himself out and failed" set that same competitor up in business again. Truly a beautiful act of self sacrifice2 and the man that did it is" today" one of the most successful and prosperous of business men. The most prosperous commercial traveler I have ever #no!n" !as overflo!ing !ith exuberant #indness and geniality. 5e !as as innocent of all +tric#s of trade, as a ne! born infant" but his great heart and manly uprightness !on for him fast friends !herever he !ent. (en !ere glad to see him come into their office or shop or mill" and not alone for the good and bracing influence he brought !ith him" but also because his business !as sound and trust!orthy. This man !as successful through sheer sympathy" but sympathy so pure and free from policy" that he himself !ould probably have denied that his success could be attributed to it. Sympathy can never hinder success. It is selfishness that blights and destroys. 's good!ill increases" man4s prosperity !ill increase. 'll interests are mutual" and stand or fall together" and as sympathy expands the heart" it extends the circle of influence" ma#ing blessings" both spiritual and material" to more greatly abound. Fourfold are the .ualities !hich ma#e up the great virtue of sympathy" namely7-

8. Dindness 9. 0enerosity :. 0entleness ;. Insight )indness, !hen fully developed" is not a passing impulse but a permanent .uality. 'n intermittent and unreliable impulse is not #indness" though it often goes under that name. There is no #indness in praise if it be follo!ed by abuse. The love !hich seems to prompt the spontaneous #iss !ill be of little account if it be associated !ith a spontaneous spite. The gift !hich seemed so gracious !ill lose its value should the giver after!ards !ish its value in return. To have one4s feelings aroused to do a #ind action to!ards another by some external stimulus pleasing to one4s self" and shortly after!ards to be s!ayed to the other extreme to!ards the same person by an external event unpleasing to one4s self" should be regarded as !ea#ness of character2 and it is also a selfish condition" us" and !hen he pleases us" to be thin#ing of one4s self only. ' true #indness is unchangeable" and needs no external stimulus to force it into action. It is a !ell from !hich thirsty souls can al!ays drin#" and it never runs dry. Dindness" !hen it is a strong virtue" is besto!ed not only on those !ho please us" but also upon those !hose actions go contrary to our !ish and !ill" and it is a constant and never – varying glo! of genial !armth. There are some actions of !hich men repent2 such are all un#ind actions. There are other actions of !hich men do

That !hich repels ma#es for isolation and failure2 that !hich attracts ma#es for union and success. The day comes !hen men are sorry for the cruel things they said and did2 but the day of gladness is al!ays !ith them for the #indly things they have said and done. 0iving has al!ays been taught as a great and important duty by all the religious teachers. ' free" open handed" and magnanimous character is al!ays attractive and influential. It is a means by !hich !e attain to greater and greater . If #indness be the gentle sister" 0enerosity is the strong brother. *enerosity goes !ith a larger hearted #indness. This is because giving is one of the high!ays of personal gro!th and progress. Stringiness and meanness al!ays repel2 they are dar#" cramped" narro!" and cold. Dindness beautifies the character" it beautifies the face !ith the gro!th of the years" and it enables a man to reach that perfection of success to !hich his intellectual abilities entitle him. 0iving is as important a duty as getting2 and he !ho gets all he can" and refuses to give" !ill at last be unable to get2 for it is as much a spiritual la! that !e cannot get unless !e give" as that !e cannot give unless !e get. ' man4s prosperity is mello!ed and enriched by the #indness of his disposition. Dindness and generosity al!ays attac#2 they are sunny" genial" open" and !arm. @n#indness mars a man4s character" it mars his face as time goes on" and it mars that perfection of success !hich he !ould other!ise reach.not repent" and such are all #ind actions.

represents the condition of such a man !ith graphic vividness and dramatic force. It implies that !e recogniAe our spiritual and social #inship !ith our fello!-men" and are !illing to part !ith a portion of that !e have earned or possess" for man !ho" the more he gets" hungers for more still" and refuses to loosen his grasp upon his accumulating store" li#e a !ild beast !ith its prey" is retrogressing2 he is shutting himself out from all the higher and %oy giving .unselfishness" and by !hich !e prevent the falling bac# into selfishness. These men – )ord (ayors" (ayors" (agistrates" To!n and 1ity 1ouncillors" and all men filling responsible public offices – being men !ho have been singularly successful in the management of their o!n private affairs" are considered the best men for the management of public affairs" and numerous noble institutions throughout the land are perpetual !itnesses to the munificence of their gifts. -ur public men in England to-day Bprobably also in 'mericaC are nearly all BI thin# I might say all" for I have not yet met an exceptionC great givers. $ithout being perfect men" they are an honourable class of manly" vigorous" generous" and successful men" !ho have ac.uired riches and honour by sheer industry" ability and uprightness. Fic#ens4s Scrooge in +' 1hristmas 1arol.ualities" and from free and life giving communion !ith unselfish" happy human hearts. *or have I been able to find any substantial truth in the accusation" so often hurled against such men by the envious and unsuccessful" that their riches are made un%ustly. )et a man be!are of greed" of meanness" of envy" of %ealousy" of suspicion" for these things" if harboured" !ill .

It can only be ac.uired after much experience and through great self-discipline. If there is one . Perhaps no .uality !hich" above all others" should distinguish the religious man" it is the . 6uarrelsome people ma#e a display in their bic#ering and .uality is so far removed from all that is coarse" brutal and selfish as gentleness" so that !hen one is becoming gentle" he is becoming divine.rob him of all that is best in life" aye" even all that is best in material things" as !ell as all that is best in character and happiness. The rudely aggressive man is an affront to cultivated minds and unselfish hearts. -ur !ord gentlemen has not altogether departed from its original meaning.uiet enunciation" and freedom from excitement" vehemence" or resentment in peculiarly aggravating circumstances. *entleness is a#in to divinity.uality of gentleness" for it is the hall mar# of spiritual culture. )et him be liberal of heart and generous of hand" magnanimous and trusting" not only giving cheerfully and often of his substance" but allo!ing his friends and fello!-men freedom of thought and action – let him be thus" and honour" plenty" and prosperity !ill come #noc#ing at the door for admittance as his friends and guests. ' gentle man one !hose good behavior is prompted by thoughtfulness and #indliness is al!ays loved" !hatever may be his origin. It is still applied to one !ho is modest and self-restrained" and is considerate for the feelings and !elfare of others. It only becomes established in a man4s heart !hen he has controlled and brought into sub%ection his animal voice" a distinct" firm" but .

Sympathy" being the purest form of this the greatest poet because he has the largest heart.recriminations – of their ignorance and lac# of culture. In all #inds of hatred there is a separation by !hich each mis%udges the other.uarrels. %nsight is the gift of sympathy. *o other figure in all literature has sho!n such a profound #no!ledge of the human heart" and of nature both animate and inanimate. In all #inds of love there is a mystic union by !hich each #no!s the other. efore !e can #no! a thing or being" our life must touch its or his life.uiet and composed" and such . 0entleness is !edded to !isdom" and the !ise man has overcome all anger in himself" and so understands ho! to overcome it in others. The sympathetic mind is the profoundly perceiving mind. 'rgument analyAes the outer s#in" but sympathy reaches to the heart. The personal Sha#espeare is not to be found in his !or#s2 he is merged" by sympathy" into his characters. The cynic sees the hat and coat" and thin#s he sees the man.uietness and composure are strong to !in in the battle of life. The sympathetic seer sees the man" and is not concerned !ith the hat and coat. $e understand by experience" and not by argument. The gentleman is saved from most of the disturbances and turmoil4s !ith !hich uncontrolled men afflict themselves. The !ise man and the philosopher2 the madman and the fool2 the drun#ard and the harlot – these he" for the time into their particular experiences and #ne! them better than they . The man !ho has perfected himself in gentleness never . $hile they are !earing themselves out !ith !asteful and needless strain" he is . 5e never returns the hard !ord2 he leaves it alone" or meets it !ith a gentle !ord !hich is far more po!erful than !rath.

5is spirit inhales %oy as his lungs inhale air. Sympathy has #no!ledge for her companion. Inseparable are the feeling heart and the seeing eye. 1. There are no longer any fears of his fello!men of competition" hard times" enemies" and the li#e. These grovelling illusion have disappeared" and there has opened up before his a!a#ened vision a realm of greatness and grandeur. $e become seers as !e become sympathiAers. )ife is made sane" !holesome" and happy" by our deep rooted . 5e !hose heart beats in tune !ith all hearts" to him the contents of all hearts are revealed. The man of pity is the man of prophecy. Sha#espeare has no partiality" no pre%udice2 his sympathy embraces all" from the lo!est to the highest. *or are past and future any longer insoluble mysteries to the man of sympathy. It is impossible to understand those against !hom one harbours a pre%udice. Pre%udice is the great barrier to sympathy and #no!ledge. Sympathetic insight lifts a man into the consciousness of freedom" gladness and po!er. ' universal falseness !ould beget a universal mistrust !hich !ould bring about a universal separation" if not destruction. 5is moral insight apprehends the perfect round of human life. SI2TH PILLAR + SIN(ERITY 5uman society is held together by its sincerity. $e only see men and things as they are !hen !e divest our minds of partial %udgements.#ne! themselves.

If !e did not trust men" !e could not transact business !ith them" could not even associate !ith them. They call good" evil. Sha#espeare4s +Timon. Its fundamental note in sincerity. Its great leaders are all men of superlative sincerity2 and their names and achievements are not allo!ed to perish – a proof that the virtue of sincerity is admired by all the race. They have d!elt cynically and peevishly on evil till they cannot see good" and everything and everybody appears evil.belief in one another. Their trouble is near home. Payment is not as#ed until the goods are delivered2 and the fact of the continuance of this system for ages" proves that most men do pay their debts" and have no !ish to avoid such payment. +Society is rotten from top to . sho!s us the !retched condition of a man !ho" through his o!n folly" has lost all faith in the sincerity of human nature. Emerson has something to the effect that if the trust system !ere !ithdra!n from commerce" society !ould fall to pieces2 that system being an indication of the universal confidence men place in each other. ac# of all its shortcomings" human society rests on a strong basis of truth. 5e cuts himself off from the company of all men" and finally commits suicide." though a rotten thing could endure age after age" for is not everything yello! to the %aundiced eye3 People !ho cannot see anything good in the constitution of human society" should overhaul themselves. It is easy for the insincere to imagine that everybody is li#e themselves" and to spea# of the +rottenness of society. usiness" commonly supposed by the shortsighted and foolish to be all fraud and deception is based on a great trust – a trust that men !ill meet and fulfil their obligations.

I replied that I should be sorry to thin# so2 that !hile society had many blemishes" it !as sound at the core" and contained !ithin itself the seeds of perfection. ' man of profound sincerity is a great moral force" and there is no force – not even the highest intellectual force – that can compare !ith it. 'n accomplished actor on the stage is admired" but the designing actor on the stage of life brings himself do!n to ignominy and contempt. (orality and sincerity are so closely bound up together" that !here sincerity is lac#ing" morality" as a po!er" is lac#ing also" for insincerity undermines all the other virtues" so that they crumble a!ay and become of no account. In striving to appear !hat he is not" he becomes as one having no individuality" no character" and he is deprived of all influence" all po!er" all success.bottom. Society" indeed is so sound that the man !ho is playing a part for the accomplishment of entirely selfish ends cannot long prosper" and cannot fill any place as an influence." I heard a man say recently2 and he as#ed me if I did not thin# so. Even a little insincerity robs a character of all its nobility" and ma#es it common and contemptible. 5e is soon unmas#ed and disagreed2 and the fact that such a man can" for even a brief period" batten on human credulity" spea#s !ell for the trustfulness of men" if it reveals their lac# of !isdom. (en are po!erful in influence according to the soundness and perfection of their sincerity. Falseness is so despicable a vice and no man of moral !eight can afford to dally !ith pretty complements" or play .

Even they !ho are for the moment flattered !ith the painted lie" or pleased !ith the deftly !oven deception" !ill not escape those permanent under currents of influence !hich move the heart and shape the %udgement to fixed and final issues" !hile these designed delusions create but momentary ripples on the surface of the mind. %t comes up to the standard.uaintance" +but I !ould not marry him. !ing true. +5e doesn4t ring true. and !ill pass any!here and every!here for its full value.the fool !ith trivial and ho!soever light" in order to please" and he is no longer strong and admirable" but is become a shallo! !ea#ling !hose mind has no deep !ell of po!er from !hich men can dra!" and no satisfying richness to stir in them a !orshipful regard. +I am very pleased !ith his attentions". a term full of meaning.. Their !ords and actions emit their o!n peculiar influence. *one are ultimately deceived but the deceiver. So !ith men. she !as as#ed. +$hy not3. They #no! the false ring from the true" yet #no! not ho! they #no!. It has reference to the coin !hich" !hen tested by its ring" emits a sound !hich reveals the sterling metal throughout" !ithout the admixture of any base material.ually subtle distinctions bet!een souls. said a !oman of an ac. There is in them an inaudible sound !hich all other men in!ardly hear and instinctively detect. It is the blind folly of the insincere that" !hile flattering themselves upon their . 's the outer ear can ma#e the most delicate distinctions in sounds" so the inner ear can ma#e e." !as the reply.

The !or#s" !ords" and deeds of great men are the heirlooms of the race" and the race is not careless of their value. . If the senses faultlessly detect" shall not the soul infallibly #no!E This inner infallibility is sho!n in the collective %udgement of the race. There is at the hear of man a tribunal !hose %udgements do not miscarry. The slain one has come up to the standard" and the deed of his slaying is preserved as furnishing infallible proof of his greatness. Ten thousand men utter a sentence under a similar circumstance" and one only is a sentence of divine !isdom" yet the race singles out that saying for the guidance of posterity" !hile the other sentences are heard no more. This %udgement is perfect2 so perfect than in literature" art" science" invention" religion – in every department of #no!ledge – it divides the good from the bad" the !orthy from the un!orthy" the true from the false" Aealously guarding and preserving the former" and allo!ing the latter to perish. ' thousand men !rite a boo#" and one only is a !or# of original genius" yet the race singles out that one" elevates and preserves it" !hile it consigns the nine hundred and ninety nine copyists to oblivion. 's the counterfeit coin is detected" and cast bac# into the melting pot" !hile the sterling coin circulates among all men" and is valued for its !orth" so the counterfeit !ord" deed" or character is perceived" and is left to fall bac# into the nothingness from !hich it emerged" a thing unreal" po!erless" dead. Their actions are laid bare before all hearts. It is true that the race slays its prophets" but even that slaying becomes a test !hich reveals the true ring" and men detect its tureens.successful simulations" they are deceiving none but themselves.

The mas. It is all important that !e be real2 that !e harbour no !ish to appear other than !hat !e are2 that !e simulate no virtue" assume no excellency" adopt no disguise. There is an old theory that the excessively !ic#ed are annihilated. I thin# to be a pretender is to come as near to annihilation as a man can get" for there is a sense in !hich the man is gone" and in his place there is but a mirage of shams.Spurious things have no value" !hether they be bric-a-brac or men. Trueness is valuable. y trueness everything is gained" for trueness is fixed" permanent" real. Falseness is cheap. The hypocrite thin#s he can hood !in# the !orld and the eternal la! of the !orld. The sound hearted man becomes an exemplar2 he is more than a man2 he is a reality2 a force" a moulding principle" by falseness all is lost – even individuality dissolves for falseness is nonentity" nothingness. The hell of annihilation !hich so many dread" he has descended into2 and to thin# that such a man can prosper is to thin# that shado!s can do the !or# of entities" and displace real men. If any man thin#s he can build up a successful career on pretences and appearances" let him pause before sin#ing into the abyss of shado!s2 for in insincerity there is no solid ground" no substance" no reality2 there is nothing on !hich anything can stand" and no material !ith !hich to build2 but there are loneliness" poverty" shame" confusion" .uerader becomes a by!ord2 he is less than a man2 he is a shado!" a spoo#" a mere mas#. $e are ashamed of imitations that try to pass for the genuine article. There is but one person that he hood!in#s" and that is himself" and for that the la! of the !orld inflicts its righteous penalty.

Everything ha sits o!n peculiar perfection" and shines in the beauty of unconscious simplicity. The flo!er !hich is so beautiful in all eyes !ould lose its beautify in all eyes !ould nature !e loo# upon reality" and its beauty and perfection gladden and amaAe us.. There is no hypocrisy in the !orld of nature outside of human nature. 'ttractiveness :. $e cannot find any!here a fla!" and are conscious of our incapacity to improve upon anything" even to the most insignificant. Simplicity 9. -ne of the modern social cries is" + ac# to nature. Four beautiful traits adorn the mind of the sincere man2 they are78. $hy are all things in nature so beautiful3 ecause they are natural.. Po!er +implicity is naturalness. $e see them as they are" no tas# they might !ish to appear" for in sooth they have no !ish to appear" for in sooth they have no !ish to appear other!ise.fears" suspicions" !eeping" groaning" and lamentations2 for if there is one hell lo!er" dar#er" fouler than all others" it is the hell of insincerity. It !ill be of little use to go into . It is generally understood to mean a cottage in the country" and a piece of land to cultivate. Penetration . It is simple being" !ithout fa#e or foreign adornment.

the country if !e ta#e our shams !ith us2 and any veneer !hich may cling to us can as !ell be !ashed off %ust !here !e are.uiet of nature" but it !ill fail if it by anything but a means to that in!ard redemption !hich !ill restore us to the simple and the true. 5e forfeits nothing real. 5e must #no! 0ethsemane2 he must !or# !ith blood and tears. It is good that they !ho feel burdened !ith the conventions of society should fly to the country" and court the . )esser minds study style and effect. They do not foreign2 they are. They !ish to cut a stri#ing figure on the stage of the !orld" and by that unholy !ish they are doomed to mediocrity. 5e !ants to pose. efore a man can !riter an immortal hymn" or create any immortal !or# he must give" not t!enty years of his life to ambition but his can do anything great" and must sing" paint" !rite" out of ten thousand bitter experiences" ten thousand failures" ten thousand con. $here there is sincerity there !ill al!ays be simplicity – a simplicity of the #ind that !e see in nature" the beautiful simplicity of truth.uests" ten thousand %oys. ut though humanity has !andered from the natural simplicity of the animal !orld" it is moving to!ards a higher" a divine simplicity.. Said a man to me recently" +I !ould give t!enty years of my life to be able to !rite an immortal hymn. . (en of great genius are such because of their spontaneous simplicity. -nly the shams are cast aside" revealing the standard gold of character. 5e is thin#ing of himself" of his o!n glory. Hetaining his intellect and moral po!ers" and returning to simplicity" a man becomes great. $ith such an ambition a man cannot !rite a hymn.

The very desire to be thought attractive is" in itself" a deception" and it leads to the practice of numerous deceptions. There can be no personal charm apart from sincerity. There is nothing in human nature – nor talent" nor intellect" nor affection" nor beauty of features that can compare in attractive po!er !ith that soundness of mind and !holeness of heart !hich !e call sincerity. *or are people !ho are anxious to be thought attractive" li#ely to become so" for their vanity is a barrier to it. This is seen in the attractiveness of all natural ob%ects2 to !hich !e have referred" but in human nature it is manifested as personal influence. 'ttractiveness" li#e genius" is lost by being coveted" and possessed by those !ho are too solid and sincere of character to desire it. -f recent years certain pseudomystics have been advertising to sell the secret of +personal magnetism. Infatuation ends in painful disillusion" but as there is nothing hidden bet!een sincere souls" and they stand upon . It infers" too" that such people are conscious of lac#ing the genuine attractions and graces of character" and are on the loo# out for a substitute2 but there is no substitute for beauty of mind and strength of character. means as though attractiveness can be brought and sold" and put on and off li#e po!der and paint.&ttractiveness is the direct outcome of simplicity. There is a perennial charm about a sincere man or !oman" and they dra! about themselves the best specimens of human nature. for so many dollars" by !hich they purport to sho! vain people ho! they can ma#e themselves attractive to others by certain +occult. Infatuation there may be" and is" but this is a #ind of disease" and is vastly different from the indissoluble bond by !hich sincere people are attached.

'll simulators are transparent to the searching eye of the sincere man.that solid ground of reality" there is no illusion to be displayed. . 5e cannot long deceive the people !ith his painted front. she has one admirer – herself" and the hell of limitation to !hich all the insincere commit themselves is the hell of self admiration. 5e !ho has rid his heart of all falseness" and entertains only that !hich is true" has gained the po!er to distinguish the false from the true in others. $ith one clear glance he sees through all their flimsy pretences. 5e is not deceived !ho is not self deceived. For a time he may sail %auntily upon the stream of popularity" and believe himself secure" but it is only that he may shortly fall the lo!er in popular odium. They !ill soon loo# behind" and find of !hat spurious stuff he is made. She thin#s she is admired for her complexion" but all #no! it is paint" and despise her for it. Sincere people do not thin# of themselves" of their talent" their genius" their virtue" their beautify and because they are so unconscious of themselves" they attract all" and !in their confidence" affection" and esteem. 5e is li#e a !oman !ith a painted face. )eaders among men attract by the po!er of their sincerity" and the measures of their sincerity is the measure of their sincerity is the great may be a man4s intellect he can never be a permanent leader and guide of men unless he be sincere. Penetration belongs to the sincere. 'll shams are unveiled in their presence. Tric#sters !ith under his strong gaAe" and !ant to get a!ay from it.

(en are open to him" and he reads their contents. Po!er goes !ith penetration. 5e acts from positive #no!ledge" and not from negative suspicion. 5is direct and une. )ong after his bodily presence has passed a!ay" he is still a moulding force in the !orld and is a spiritual reality !or#ing subtly in the minds of men" and shaping them to!ards sublime ends. The sincere man stamps his character upon all that he does" and also upon all people !ith !hom he comes in contact.'s men" loo#ing around on the ob%ects of nature" infallibly distinguish them such as a sna#e" a bird" a horse" a tree" a rose" and so on – so the sincere man distinguishes bet!een the variety of characters. 5e spea#s a !ord in season" and some one is .uivocal conduct strengthens in others the good" and shames the bad" and he is a staff of strength to those !ho have not yet attained to his soundness of heart and head. 5e is on his guard !ithout being suspicious. 5e is prepared for the pretender !ithout being mistrustful. 5e perceives in a movement" a loo#" a !ord" an act" the nature of the man" and acts accordingly. 'n understanding of the nature of actions is accompanied !ith the po!er to meet and deal !ith all actions in the right and best !ay. Dno!ledge is al!ays po!er" but #no!ledge of the nature of actions is superlative po!er" and he !ho possesses it becomes a Presence to all hearts" and modifies their actions for good. 't first his po!er local and limited" but the circle of righteousness !hich he has set moving" continues to extend and extended till it embraces the !hole !orld" and all men are influenced by it. 5is penetrative %udgement pierces to the centre of actions.

impressed2 the influence is communicated to another" and another" and presently some despairing soul ten thousand miles a!ay hears it and is restored. (oney cannot purchase the priceless %e!els of character" but labour in right doing can" and he !ho ma#es himself sincere" !ho ac. Such a po!er is prosperity in itself" and its !orth is not to be valued in coin. Its !alls !ill not crumble2 its rafters !ill not decay2 its roof !ill not fall in. )ife" indeed" a sort of obstacle race to the man of pre%udice" a race !herein the obstacles cannot be negotiated and the goal is not reached2 !hereas to the impartial man life is a day4s !al# in a pleasant country" !ith refreshment and rest at the end of the day. It supporting po!er is to great that" one it is completely erected" the Temple of Prosperity is secure. . Pre%udices piles obstacles in a man4s !ay – obstacles to health" success" happiness" and prosperity" so that he is continually running up against imaginary enemies" !ho" !hen pre%udice is removed" are seen to be friend. Such is the strong pillar of sincerity.uires a robust soundness throughout his entire being" !ill become a man of singular success and rare po!er. 3. It !ill stand !hile the man lives" and !hen has passed a!ay it !ill continue to afford a shelter and a home for others through many generation. SE4ENTH PILLAR + IMPARTIALITY To get rid of pre%udice is a great achievement.

To ac.uire impartiality" a man must remove that innate egotism !hich prevents him from seeing any thing from any point of vie! other than this o!n. ' great tas#" truly2 but a notable" and one that can be !ell begun no!" even if it cannot be finished. Truth can +remove mountains," and pre%udice is a range of mental mountains beyond !hich the partisan does not see" and of !hich he does not believe there is any beyond. These mountains removed" ho!ever" there opens to the vie! the unending vista of mental variety blended in one glorious picture of light and shade" of colour and tone" gladdening beholding eyes. y clinging to stubborn pre%udice !hat %oys are missed" !hat friends are sacrificed" !hat happiness is destroyed" and !hat prospects are blightedE 'nd yet freedom from pre%udice is a rare thing. There are fe! men !ho are not pre%udiced partisans upon the sub%ects !hich are of interest to them. -ne rarely meets a man that !ill dispassionately discuss his sub%ect from both sides" considering all the facts and !eighing all the evidence so as to arrive at truth on the matter. Each partisan has his o!n case to ma#e out. 5e is not searching for truth" for he is already convinced that his o!n conclusion is the truth" and that all else is error2 but he is defending his o!n case" and striving for victory. *either does he attempt to prove that he has the truth by a calm array of facts and evidence" but defends his position !ith more or less heat and agitation. Pre%udice causes a man to form a conclusion" sometimes !ithout any basis of fact or #no!ledge" and then to refuse to consider anything !hich does not support that conclusion2 and in this !ay pre%udice is a complete barrier

to the attainment of #no!ledge. It binds a man do!n to dar#ness and ignorance" and prevents the development of his mind in the highest and noblest directions. (ore than this" it also shuts him out from communion !ith the best minds" and confines him to the dar# and solitary cell of his o!n egotism. Pre%udice is a shutting up of the mind against the entrance of ne! light" against the perception of more beauty" against the hearing of diviner music. The partisan clings to his little" fleeting" flimsy opinion" and thin#s it the greatest thing in the !orld. 5e is so in love !ith his o!n conclusion B!hich is only a form of self loveC" that he thin#s all men ought to agree !ith him" and he regards men as more or less stupid !ho do not see as he sees" !hile he praises the good %udgement of those !ho are one !ith him in his vie!. Such a man cannot have #no!ledge" cannot have truth. 5e is confined to the sphere of opinion Bto his o!n self created illusionsC !hich is outside the realm of reality. 5e moves in a #ind of self infatuation !hich prevents him from seeing the commonest facts of life" !hile his o!n theories – usually more or less groundless – assume" in his mind" overpo!ering proportions. 5e fondly imagines that there is but one side to everything" and that side is his o!n. There are at least t!o sides to everything" and he it is !ho finds the truth in a matter !ho carefully examines both sides !ith all freedom from excitement" and !ithout any desire for the predominance of one side over another. In its divisions and controversies the !orld at large is li#e t!o la!yers defending a case. The counsel for the prosecution presents all the facts !hich prove his side"

!hile counsel for the defense presents all the facts !hich support his contention" and each belittles or ignores" or tries to reason a!ay" the facts of the other. The &udge in the case" ho!ever" is li#e the impartial thin#er among men7 having listened to all the evidence on both sides" he compares and sifts it so as to form an impartial summing up in the cause of %ustice. *ot that this universal partiality is a bad thing" nor as in all other extremes" nature here reduces the oppositions of conflicting parties to a perfect balance2 moreover" it is a factor in evolution2 it stimulates men to thin# !ho have not yet developed the po!er to rouse up vigorous thought at !ill" and it is a phase through !hich all men have to pass. ut it is only by!ay – and a tangled" confused and painful one – to!ards the great high!ay of Truth. It is the are of !hich impartiality is the perfect round. The partisan sees a portion of the truth" and thin#s it the !hole" but the impartial thin#er sees the !hole truth !hich includes all sides. It is necessary that !e find see truth in sections" as it !ere" until" having gathered up all the parts" !e may piece them together and form the perfect circle" and the forming of such circle is the attainment of impartiality. The impartial man examines" !eighs" and considers" !ith freedom from pre%udice and from li#es and disli#es. 5is one !ish is to discover the truth. 5e abolishes preconceived opinions" and lets facts and evidence spea# for themselves. 5e has no case to ma#e out for himself" for he #no!s that truth is unalterable" that his opinions can ma#e no difference to it" and that it can be investigated and discovered. 5e thereby escapes a vast amount of friction

and nervous !ear and tear to !hich the feverish partisan is sub%ect2 and in addition" he loo#s directly upon the face of Heality" and so becomes tran. So rare is freedom from pre%udice that !herever the impartial thin#er may be" he is sure" sooner or later" to occupy a very high position in the estimation of the !orld" and in the guidance of its destiny. 5e became a penniless" homeless mendicant" and to day one third of the human race !orship at his shrine" and are restrained and elevated by his influence. There !as one such some nineteen hundred years ago. says Emerson2 and a man is not a thin#er !ho is . + e!are !hen the great 0od lets loose a thin#er on this plane". There !as another such in India some t!enty five centuries ago. 5e !as accomplished" highly educated" and !as the son of a capitalist and landed proprietor a petty #ing. *ot necessarily an office in !orldly affairs" for that is improbable" but an exalted position in the sphere of influence. There may be such a one no!" and he may be a carpenter" a !eaver" a cler#2 he may be in poverty or in the home of a millionaire2 he may be short or tall" or of any complexion" but !hatever and !herever he may be" he has" though un#no!n" already begun to move the !orld" and !ill one day be universally recogniAed at a ne! force and creative centre in evolution. 5e !as only a poor" unlettered carpenter2 5e !as regarded as a madman by 5is o!n relatives" and he came to an ignominious end in the eyes of 5is countrymen" but 5e so!ed the seeds of an influence !hich has altered the !hole !orld.uil and peaceful.

$herever he goes" even though he should fly to the desert" he !ill not escape this lofty destiny" for a great thin#er is the centre of the !orld2 by him all men are held in their orbits and all thought gravitates to!ards him. *ot only the 0reat Teachers" but the greatest figures in literature" are those !ho are free from pre%udice" !ho" li#e . The true thin#er lives above and beyond the seething !hirlpool of passion in !hich man#ind is engulfed. It !ill be in his !ords" his deeds" in his bodily postures and the motions of his mind" even in his silence and the stillness of his frame. Such a man sees everything only in its relation" or imagined relation" to his opinion" !hereas the thin#er sees things as they are. The man !ho has so purified his mind of pre%udice and of all the imperfections of egotism as to be able to loo# directly upon reality" has reached the acme of po!er2 he holds in his hands" as it !ere" the vastest influence" and he !ill !ield this po!er !hether he #no!s it or not2 it !ill be inseparable from his life" and !ill go from him as perfume from the flo!er. 5e is not s!ayed by personal consideration" for he has grasped the importance of impersonal principles" and being thus a noncombatant in the clashing !arfare of egotistic desires" he can" from the vantage ground of an impartial but not indifferent !atcher" see both sides e.ually" and grasp the cause and meaning of the fray.bound by pre%udice2 he is merely the strenuous upholder of an opinion. Every idea must pass through the medium of his particular pre%udice" and receive its colour" so that dispassionate thin#ing and impartial %udgement are rendered impossible.

These minds are not local" but universal. &ustice 9. It means that the purchaser gives value for only a portion of his purchase" the remainder being appropriated as clear gain. is a #ind of theft. The true thin#er is the greatest of men" and his destiny is the most exalted. The seller also encourages it by closing the bargain.ustice is the giving and receiving of e.. Patience :. Such are $hitman" Sha#espeare" alAac" Emerson" 5omer. 1almness . The altogether impartial mind has reached the divine" and it bas#s in the full daylight of Heality. They contain !ithin themselves all things and beings all !orlds and la!s. $isdom . Their attitude is cosmic and not personal.ual values. 5e does not let +!hat .true mirrors" effect things impartially. The four great elements of impartiality are 8. They are the gods !ho guide the race" and !ho !ill bring it at last out of its fever of passion into their o!n serene land. $hat is called +stri#ing a hard bargain. The %ust man does not try to gain an advantage2 he considers the true values of things" and moulds his transactions in accordance there!ith.

and this is not surprising" seeing that they themselves are all the time trying to impose upon others. at its right price" and does not alter. The practice of +bearing do!n. 5e supplies +a good article.!ill pay. 5e does not soil his hands !ith any business !hich is tainted !ith fraud. Their practice assumes one or both of t!o things" namely" that either the tradesman is dishonest and is overcharging Ba lo!" suspicious attitude of mindC" or that they are eager to ca%ole him out of his profit Ban e. is altogether a dishonest one" and the people !ho pursue it most assiduously are those !ho complain most of being +imposed on. The upright man purges his business of all bargaining" and builds it one the more dignified basis of %ustice. a tradesman in their purchases are degrading themselves. If +one man4s loss is another man4s gain".ually and fully" both parties to a transaction. . that he could ta#e it by pic#ing his poc#et. 1ustomers !ho try to +beat do!n. It is the selfish and thieving spirit !hich !ants to get something for nothing. it is only that the balance may be ad%usted later on. 5e does not see# his o!n benefit to the disadvantage of another" for he #no!s that a %ust action benefits" e. come before +!hat is right.ually base attitudeC" and so benefit by his loss. The bargaining spirit in business is not the true spirit of commerce. ' %ust man could no more ta#e from another an un%ust gain by !hat is called a +smart transaction." for he #no!s that the right pays best in the end. 5e !ould regard the one as dishonest as the other. @n%ust gains cannot lead to prosperity" but are sure to bring failure. 5is goods are genuine and they are properly priced.

The %ust man is glad to pay full value for everything" !hether in giving or receiving and his mind is untroubled and his days are full of peace..-n the other hand" the tradesman !ho is anxious to get all he can out of his customers" irrespective of %ustice and the right values of things" is a #ind of robber" and is slo!ly poisoning his success" for his deeds !ill assuredly come home to him in the form of financial ruin. Et him esche! all bargaining" and teach bargainers a better !ay by conducting his business !ith that exalted dignity !hich commands a large and meritorious success. *ot a particular patience !ith a particular thing – li#e a girl !ith her needle!or#" or a boy building his toy engine but on uns!erving considerateness" a s!eetness of disposition at all times and under the most trying circumstances" an unchangeable and gentle strength !hich . Said a man of fifty to me other day" +I have %ust discovered that all my life I have been paying fifty percent" more for everything than I ought to. Patience is the brightest %e!el in the character of the impartial man. )et a man above all avoid meanness" and strive to be ever more and more perfectly %ust" for if not %ust" he can be neither honest" nor generous" nor manly" but is a #ind of disguised thief trying to get all he can" and give bac# as little as possible. ' %ust man cannot feel that he has ever paid too much for anything" for he does not close !ith any transaction !hich he considers un%ust2 but if a man is eager to get everything at half price" them he !ill be al!ays meanly and miserably mourning that he is paying double for everything.

Every cat can spit and fume2 it re.uarrelling as he !ould avoid drin#ing a deadly trial can mar and no persecution can brea#. ' man must begin to !isely control himself" and to learn the beautiful lessons of patience" if he is to be highly prosperous" if he is to be a man of use and po!er. It ta#es a man to #eep his mornings through all events" and to be painsta#ing and . Fiscords from !ithout !ill be continually overta#ing him" but he must fortify himself against them2 he must study ho! to bring harmonies out of them by the exercise of patience. The irascible man is courting speedy disaster" for !ho !ill care to deal !ith a man !ho continually going off li#e ground po!der !hen some small spar# of complaint or criticism falls upon himE Even his friends !ill one by one desert him" for !ho !ould court the company of a man !ho rudely assaults him !ith an impatient and fiery tongue over every little difference or misunderstanding. 5e must study ho! to have a heart at peace !ith men !ho differ from him on those things !hich he regards as most vital. Strife is common7 it pains the heart and distorts the mind. 5e must learn to thin# of others" to act for their good" and not alone for himself2 to be considerate" for bearing" and long suffering. ' rare possession" it is true" and one not to be expected for a long time yet from the bul# of man#ind" but a virtue that can be reached by degree" and even a partial patience !ill !or# !onders in a man4s life and affairs" as a confirmed impatience all !or# devastation. 5e must avoid . Patience is rare" it enriches the heart and beautifies the mind.uires no effort" but only a looseness of behavior.

' man cannot be impartial !ho is not calm. 5e has con. 5e has put aside egotism for truth" and he perceives the right relations of things. 5e does not content for the merit of his o!n against the demerit of that of others. It is the peaceful haven of emancipated souls after their long !anderings on the tempest riven ocean of passion. (inds differ" and the calm man recogniAes the differences as facts in human nature. 's !ell be irritable !ith a pansy because it is not a rose" as a !ith a man because he does not see as you see. It is a great and glorious . Excitement" pre%udice" and partiality spring from disturbed passions.patient !ith the shortcomings of humanity. It con.ually important. 5e thin#s and feels for others as !ell as for himself.uers and controls. 's soft !ater !ears a!ay the hardest roc#" so patience overcomes all opposition. . ut patience !ins. It ma#es the man !ho has suffered much" endured much" experienced much" and has finally con. 5e is not overthro!n" li#e 5umptydumpty" !ith a sense of self importance. If he regards his on !or# as important" he sees also that the !or# of other men is e. almness accompanies patience.uered.uered irritability" and has come to see that there is nothing in itself that should cause irritation. $hen personal feeling is th!arted" it rises and seethes li#e a stream of !ater that is dammed. It gains the hearts of men.uality. 5e sets the same value on other men4s opinions as on his o!n. The calm man avoids this disturbance by directing his feeling from the personal to the impersonal channel.

The foolish man cannot adapt himself to others2 he acts for himself only" and continually violates the moral virtues and the principles of right conduct. 's Emerson puts it7 +1almness is %oy fixed and habitual. The !ise man adapts himself to others. In any moral content the calm man is al!ays the victor. Indifference is lifelines" !hile calmness is glo!ing life and full orbed po!er. 5e is sure" deliberate" executive" and s!iftly and easily accomplishes in silence !hat the irritable men slo!ly and laboriously toils through !ith much nice. 5e acts for their good" yet never violates the moral virtues or the principles of right conduct.. -isdom abides !ith the impartial man. 5is mind is purified" poised" concentrated" and is ready at any moment to be directed upon a given !or# !ith unerring po!er. In the calm mind all contradictions are reconciled" and there is radiant gladness and perpetual peace. -ne should not confound indifference !ith calmness" for it is at the opposite extreme.The calm" impartial man" is not only the happiest man" he also has all his po!ers at his command. There is a degree of !isdom in . The calm man has partly or entirely con. $isdom is many sided. Self control is better than riches and calmness is a perpetual benediction.uered self" and having successfully battled !ith the selfishness !ithin" he #no!s ho! to meet and overcome it successfully in others. 5er counsels guide him2 her !ings shield him2 she leads him along pleasant !ays to happy destinations. So long as he remains calm" defeat is impossible.

The !ise mind is li#e the !orld" it contains all things in their proper place and order" and is not burdened thereby. It has passed through all minds" and therefore #no!s them. Every thought" !ord" and act of !isdom tells on the !orld at large" for it is fraught !ith greatness. It !as outgro!n the !ea#ness and dependence" the errors and punishments of infantile ignorance" and is erect" poised" strong" and serene. It stands of itself on the firm ground of #no!ledge2 not boo##no!ledge" but ripened experience. )i#e the !orld also" it is free" and unconscious of any restrictions2 yet it is never loose" never erring" never sinful and repentant. Such is the Pillar of impartiality !hich adds its massive strength and incomparable grace to support and beautify the Temple of Prosperity. It is profound and comprehensive" and is so exact and all inclusive as to embrace the smallest details. 5e becomes a ne! being !ith ne! aims and po!ers" and he inhabits a ne! universe in !hich to accomplish a ne! and glorious destiny. The understanding mind needs no external support. $isdom is a !ell of #no!ledge and a spring of po!er. . $hen !isdom touches a man" he is lifted up and transfigured.every act of impartiality" and once a man has touched and experience the impartial Aone" he can recover it again and again until he finally establishes himself in it. In its spacious greatness it does not overloo# the small. $isdom is the steady" gro!n up being of !hom folly !as the crying infant. It has traveled !ith all hearts" and #no!s their %ourneying in %oy and sorro!.

uestioned on sub%ects of !hich he is entirely ignorant" to avoid" as he imagines" being thought ignorant" but confidently puts for!ard guesses and assumptions as #no!ledge" !ill be #no!n for his ignorance" and ill esteemed for his added conceit. . There cannot be anything mean in self reliance" !hile in self conceit there cannot be anything great. The man that never says +no. It is calculated to cure ali#e those t!o mental maladies common to youth" namely" self depreciation and self conceit.uality. 'n honest confession of ignorance !ill command respect !here a conceited assumption of #no!ledge !ill elicit contempt. The timid" apologetic man !ho seems almost afraid to live" !ho fears that he !ill do something not in the approved !ay" and !ill sub%ect himself to ridicule" is not a full man. It is the manliest" most virile essay that !as ever penned. EI)HTH PILLAR + SELF-RELIAN(E Every young man ought to read Emerson4s essay on ISelf Heliance4. It is a ne! revelation of manly dignity2 as much a revelation as any that !as 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 ne! type and called in a ne! race" and its chief merit is its po!erfully tonic . !hen . It is almost as sure to reveal to the prig the smallness and emptiness of his vanity" as it is to sho! the bashful man the !ea#ness and ineffectuality of his dividence. )et not self-reliance be confounded !ith self conceit" for as high and excellent as is the one" %ust so lo! and !orthless is other.5.

" says Emerson" Ievery heart vibrates to that iron string. The shafts or moc#ery and sarcasm cannot pierce the strong armour of the self reliant man. 5e must not fear for his reputation or position" or for his standing in the church or his prestige in local society. 5e must learn to act and live as independently of these consideration as he does of the current fashions in the antipodes. 5e needs that self reliance !hich !ill compel him to fall bac# on his o!n initiative" and so become a ne! example instead of the slavish follo!er of an old one. Throughout the ages men have so far leaned" and do still lean" upon external ma#eshifts instead of standing upon their o!n native simplicity and original dignity. The sharp arro!s 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. /et !hen he has endured this test" and stander and odium have failed to move or afflict him" he has . They cannot reach the invincible citadel of his honest heart to sting or !ound it. The fe! !ho have had the courage to so stand" have been singled out and elevated as heroes2 and he is indeed the true hero !ho has the hardihood to let his nature spea# for itself" !ho has that strong metal !hich enables him to stand upon his o!n intrinsic !orth. It is true that the candidate for such heroism must endure the test of strength. 's for ridicule he !ho is hurt by it is no man. 5e must not be shamed from his ground by the bugbears of an initiate conventionalist.5e must needs imitate others" and have no independent action.

Self reliance rests upon essentials and principles on !orth" probity" purity" sincerity" character" truth and !hatever may be lost is of little account" for these are never lost. Self reliance has nothing to hide" and is !illing to learn2 and !hile there can be no humility !here pride is" self reliance and humility are compatible" nay more" they are complementary" and the sublimes form of self reliance is only found associated !ith the profoundest humility. Pride tries to hide its ignorance by ostentation and assumption" and is un!illing to be thought a learner in any direction. says Emerson +and there is no better example than the haughtiness of humility. Sooner or later all men !ill turn or guidance to the self reliant man" and !hile the best minds do not ma#e a prop of him" they respect and value his !or# and !orth" and recogniAe his place among the goods that have gone before. It must not be thought an indication of self reliance to scorn to learn. +Extremes meet. It stands" during its little fleeting day" on ignorance and appearance" and the higher it is lifted up today the lo!er it !ill be cast do!n tomorro!.become a man indeed" one that society !ill have to rec#on !ith" and finally accept on his o!n terms. Pride and vanity must not be associated !ith self rests upon incidentals and appurtenances – on money" clothing" property" prestige" position and these lost" all is lost. *o aristocrat" no prince born to the purple" can begin to compare !ith the . Such an attitude is born of a stubborn superciliousness !hich has the elements of !ea#ness" and is prophetic of a fall" rather than the elements of strength and the promise of high achievement !hich are characteristic of self – reliance.

self respect of the saint. If !e rely upon the light of another" dar#ness !ill over ta#e us" but if !e rely upon our o!n light !e have but to #eep it burning. 'll great men are self reliant" and !e should use them as teachers and exemplars and not as props and perambulators. ut they must be !illing to learn.. It !as uddha !ho" I this particular" said2 +Those !ho" either no! 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 see#ing their salvation in the truth alone" shall not loo# for assistance to any one beside themselves" it is they" among my disciples" !ho shall reach the very top mist height.. $hy is he so lo!ly" but that he #no!s that he can !ell afford it" resting on the largeness of 0od in him3. ' great man comes !ho leans upon no one" but stands alone in the solitary dignity of truth" and straight!ay the !orld begins to lean upon him" begins to ma#e him an excuse for spiritual indolence and a destructive self-abasement. $e may both dra! light from another and communicate it" but to thin# it sufficient !hile our o!n lamp is rusting in neglect" is shortly to find ourselves . etter than cradling our vices in the strength of the great !ould it be to ne!ly light our virtues at their luminous lamp. In this saying" the repeated insistence on the necessity for relying upon one4s self alone" coupled !ith the final exhortation to be eager to learn" is the !isest utterance on self reliance that I #no!. +Self – trust is the essence of heroism.uire. In it" the 0reat Teacher comprehends that perfect balance bet!een self trust and humility !hich the man of truth must ac.

" !hat can come out of him but an ineffectual !riggling. If one has fallen" it is that he may rise and be the !iser for it. (en pray to 0od to put into their hands that !hich they are framed to reach out for2 to put into their mouth the food for !hich they should strenuously labour. ' man is only debased !hen he debases himself2 he is exalted !hen he lives an exalted life. of the 6ua#ers but another name for self reliance3 $e should stand upon !hat !e are" not upon !hat another is. If a man loo# upon himself as a +!orm. if a man falls into a ditch" he does not lie there and call upon every passer by to mar# his fallen state" he gets up and goes on his !ay !ith . (an4s chief trouble is a mistrust of himself" so that the self trusting man becomes a rare and singular spectacle. -ur o!n inner light is the light !hich never fails us. but not he that degardeth himself. + ut I am so small and poor." you say7 !ell" stand upon that smallness" and presently it !ill become great. Truly" +5e that humbleth shall be exalted". ' babe must needs suc#le and cling" but not so man. $hy should a man" !ith ceaseless iterations" dra! attention to his fallen nature3 There is a false humility !hich ta#es a sort of pride in vice. The time !ill come !hen men !ill no more pay a priest to pray for them and preach to them. ' man should see himself as he is" and if there is any un!orthiness in him" he should get rid of it" and retain and rely upon that !hich is of !orth. $hat is the +inner light. 5enceforth he goes upon his o!n limbs. ut men !ill outgro! this spiritual infancy.abandoned in dar#ness.

So if one has fallen into the ditch of vice" let him rise and be cleansed" and go on his !ay re%oicing. $hatever he doubts" he must not doubt his po!er to act. Fignity . 5e must have some solid ground of #no!ledge from !hich to !or#" and stand securely on that. Fecision 9. There is not a sphere in life !herein a man4s influence and prosperity !ill not be considerably increased by even a measure of self reliance" and to the teacher – !hether secular or religious to organiAers" managers" overseers" and in all positions of control and command" it is an indispensable e.ecision ma#es a man strong.uality of stoc#" but he must #no! his !or# thoroughly" and #no! that he #no!s it. It may be only the price and .. 5e should be so !ell grounded upon his particular practice as not to be affected !ith hesitation on any point or in any emergence. The four grand .ualities of self reliance are78. ' man !ho is to play a spea#ing part" ho!ever small" in the drama of life must be decisive and #no! !hat he is about. Steadfastness :. Independence .greater care. It is a true saying that +the man that hesitates is . The !earer is the !ea#ling. 5e must #no! his part in life" and put all his energy into it.uipment. he must be ready at any time to ans!er for himself !hen his duty is impugned.

To have !eight" a man must have some truth to impart" and all s#ill is a communication of truth. as +yes. If he stands upon fact" and acts from the . ' minute4s faltering may turn bac# the current of success. The . 5e must master something" and #no! that he has mastered it" so as to deal !ith it lucidly and understandingly" in the !ay of a master" and not to remain al!ays an apprentice. 5e must +spea# !ith authority" and not as the scribes.lost. 5e should be as ready to say +no. 1ertainty is a great element in self reliance.uic#ly for fear of ma#ing a mista#e" nearly al!ays ma#es a mista#e !hen they do act..uic#est" in thought and action" are less liable to blunder" and it is better to act !ith decision and ma#e a mista#e than to act !ith indecision and ma#e a mista#e than to act !ith indecision and ma#e a mista#e" for in the former case there is but error" but in the latter" !ea#ness is added to error.. $ho !ould deal !ith a tradesman !ho did not #no! the price of his o!n goods" or !as not sure !here to find them3 ' man must #no! his business. (en !ho are afraid to decide . If he does not #no! his o!n" !ho shall instruct him3 5e must be able to give a good report of the truth that is in him" must have that deceive touch !hich s#ill and #no!ledge only can impart." as . ' man should be decided al!ays" both !here he #no!s and !here he does not #no!. *o one believes in him !ho does not believe in himself" !ho doubts" halts" and !avers" and cannot extricate himself from the tangled threads of t!o courses.uic# to ac#no!ledge his ignorance as to impart his #no!ledge. Indecision is a disintegrating factor.

+teadfastness arises in the mind that is .uic#ly" and act decisively. The man !ithout fixed principles !ill not accomplish much. It is neither necessary nor unnecessary that there by any !ritten or spo#en vo!" for uns!erving loyalty to a fixed principle is the spirit of all vo!s.uic# to decide. Expediency is a . It is indeed a final decision upon the best course of conduct and the best path in life. (a#e up your mind . $hen one understands that po!er is adaptable to both good and bad ends" it !ill not surprise him that the drun#ards and harlots should reach the #ingdom of heaven before the diplomatic . The man that is vicious through excess of animal strength ta#es a shorter cut to truth – !hen his mind is made up that he !ho is vicious through lac# of virility" and !hose chief vice consists in not having a mind of his o!n upon anything.simple truth" he !ill find no room for halting bet!een t!o opinions.uagmire and a thorny !aste" in !hich a man is continually stic#ing in the shifting mud of his o!n moral looseness" and is pric#ed and scratched !ith the thorns of his self created disappointments. -ne must have some solid ground on !hich to stand among one4s fello!s. 5e cannot stand on the bog of concession. etter still" have a mind that is already made up and then decision !ill be instinctive and spontaneous. Shiftiness is a vice of !ea#ness" and the vices of !ea#ness do more to undermine character and influence than the vices of strength. It is the vo! of the soul to stand firmly by its principles !hatever betide.

5aving adopted his principles" they should be more to him than gain or happiness" more even than life itself" and if he never deserts them he !ill find that they !ill never desert him2 they !ill defend him from all enemies" deliver him safely from all dangers" light up his path!ay through all dar#ness and difficulties.ignity clothes" as !ith a ma%estic garment" the steadfast mind. The unsteady mind" the mind that is not anchored to any fixed principles" that is stubborn !here its o!n desires are threatened" and yielding !here its o!n moral !elfare is at sta#e" has no gravity" no balance" no calm composure. 5e !ho is as unyielding as a bar of steel !hen he is expected to compromise !ith evil" and as supple as a !illo! !and in adapting himself to that !hich is good" carries about !ith him a dignity that calms and uplifts others by its presence. . . They are at least through in the course !hich they have adopted" vile though it be" and thoroughness is strength. They !ill be to him a light in dar#ness" a resting place from sorro!" and a refuge from the conflicts of the !orld. It only needs that strength to be turned from bad to good" and loE The loathed sinner has become the lofty saintE ' man should have a firm" fixed" determined mind.religionists. 5e should decide upon those principles !hich are best to stand by in all issues" and !hich !ill most safely guide him through the maAe of conflicting opinions" and inspire him !ith unflinching courage in the battle of life.

ual degrees" so that the greater the self love" the greater the arrogance. So !ith the man of stately purity of character" he stands upon the divine la!" and not upon personal feeling" for immediately a man gives !ay to passion he has sacrificed dignity" and ta#es his place as one of the multitude of the un!ise and uncontrolled. It only needs that the principle be right" and therefore unassailable. 5is mere presence is a !holesome reproof to the flippant and the unseemly" !hile it is a roc# of strength to the lover of the good. Pride loves itself" and treats those beneath it !ith supercilious contempt" for love of self and contempt for others are al!ays found together in e. So long as . Should a &udge" in deciding a case" forget the la!" and fall into personal feeling and pre%udice" his dignity !ould be gone. 5e at once disarms" !ith a loo#" a !ord" a !ise and suggestive silence" any attempt to demean him. True dignity arises" not from self love" but from self sacrifice that is" from unbiased adherence to a fixed central principle. Every man !ill have composure and dignity in the measure that he acts from a fixed principle. ut the chief reason !hy the dignified man commands respect is" not only that he is supremely self respecting" but that he graciously treats all others !ith a due esteem.The man of dignity cannot be do!n-trodden and enslaved" because he has ceased to tread upon and enslave himself. The dignity of the &udge arises from the fact that in the performance of his duty he sets aside all personal consideration" and stands solely upon the la!2 his little personality" impermanent and fleeting4 becomes nothing" !hile the la!" enduring and ma%estic" becomes all.

-nly he !ho is self supporting is free" self reliant" independent. 'll men aspire to some sort of abides by such a principle" and does not !aver or descend into the personal element" attac#ing passions" pre%udices and interests" ho!ever po!erful" !ill be !ea# and ineffectual before the uncon. ' man should labour for himself or for the community. If one imagines that such a condition is freedom" let him #no! that it is one of the lo!est forms of slavery. The time !ill come !hen" to be a drone in the human hive" even Bas matters are no!C a respectable drone and not a poor tramp" !ill be a public disgrace" and !ill be no longer respectable. 'll men love and strive for liberty. . @nless he is a cripple" a chronic invalid" or is mentally irresponsible" he should be ashamed to depend upon others for all he has" giving nothing in return. %ndependence is the birthright of the strong and !ell controlled man.uerable strength of an incorruptible principle" and !ill at last yield their combined and unseemly confusion to his single and ma%estic right. Independence" freedom" glorious liberty" come through labour and not from idleness" and the self reliant man is too strong" too honourable" too upright to depend upon others" li#e a suc#ing babe" for his support. 5e earns" !ith hand or brain" the right to live as becomes a man and a citiAen2 and this he does !hether born rich or poor" for riches are no excuse for idleness2 rather are they an opportunity to labour" !ith the rare facilities !hich they afford" for the good of the community.

. Fetails cannot stand alone" but are po!erless to build up anything unless intelligently related to principles. +econd. The reason for this is fourfold" namely7First. THE TEMPLE OF PROSPERITY The reader !ho has follo!ed the course of this boo# !ith a vie! to obtaining information on the details of money ma#ing" business transactions" profit and loss in various underta#ings" prices" mar#ets" agreements" contracts" and other matters connected !ith the achievement of prosperity" !ill have noted an entire absence of any instruction on these matters of detail. 16.Thus is the nature of the Eight Pillars explained. Fetails are infinite" and are ceaselessly changing" !hile principles are fe!" and are eternal and unchangeable. -n !hat foundation they rest" the manner of their building" their ingredients" the fourfold nature of the material of !hich each is composed" !hat positions they occupy" and ho! they support the Temple" all may no! build2 and he !ho #ne! but imperfectly may #no! more perfectly2 and he !ho #ne! perfectly may re%oice in this systematiAation and simplification of the moral order in Prosperity. )et us no! consider the Temple itself" that !e may #no! the might of its Pillars" the strength of its !alls" the endurance of its roof" and the architectural beauty and perfection of the !hole.

Fourth. The details of a man4s affairs are important" but they are his details or the details of his particular branch of industry" and all outside that branch are not concerned !ith them" but moral principles are the same for all men2 they are applicable to all conditions" and govern all particulars. 5e !ho grasps the principles of this boo# so as to be able to intelligently practice them" !ill be able to reach the heart of this fourfold reason. In the light of principles" they are seen to be secondary facts" and . Principles are the coherent factors in all details" regulating and harmoniAing them" so that to have right principles is to be right in all the subsidiary details."hird. 5e !ill grasp" as it !ere" the entire details in one single thought" and !ill see them through and through" illumined by the light of the principle to !hich they stand related" and this !ithout friction" and !ith freedom from anxiety and strain. ' teacher of truth in any direction must adhere rigidly to principles" and must not allo! himself to be dra!n a!ay from them into the ever-changing maAe of private particulars and personal details" because such particulars and details have only a local right" and are only necessary for certain individuals" !hile principles are universally right and are necessary for all men. The man !ho !or#s from fixed principles does not need to harass himself over the complications of numerous details. @ntil principles are grasped" details are regarded" and dealt !ith" as primary matters" and so vie!ed they lead to innumerable complications and confused issues.

so seen" all difficulties connected !ith them are at once overcome and annulled by a reference to principles. . (en see money" property" pleasure" leisure" etc.. 'll things are contained in principles. It is as true in art" science" literature" commerce" as in religion" that +the letter #illeth" the spirit of giveth life. The body of a man" !ith its !onderful combination of parts" is important" but only in its relation to the spirit. 5e !ho is involved in numerous details !ithout the regulating and synthesiAing element of principles is li#e one lost in a forest" !ith no direct path along !hich to !al# amid the mass of ob%ects. They are the la!s of things" and all things observe their o!n la!. (oral blindness prevails. 5e is s!elled up by the details" !hile the man of principles contains all details !ithin himself2 he stands outside them" as it !ere" and grasps them in their entirety" !hile the other man can only see the fe! that are nearest to him at the time. It is an error to vie! things apart from their nature. The spirit being !ithdra!n" the body is useless and is put a!ay. The body of a business" !ith all its complicated details is important" but only in its relation to the vivifying principles by !hich it is controlled. These !ithdra!n" the business !ill perish.uic# spirit of moral virtue. Fetails are the letter of !hich principles are the spirit." and" mista#ing them for prosperity" strive to get them for their o!n en%oyment" but" !hen obtained" they find no en%oyment in them. To have the body of prosperity – its material presentation – !e must first have the spirit of prosperity" and the spirit of prosperity is the .

uire the soul of genius – !hen the !riting !ill follo! as effect to cause-so one cannot become prosperous by hoarding up money" and by gaining property and possessions" but must develop and ac. I #no! rich people !ho are supremely happy" because they are generous" magnanimous" pure and %oyful2 but I also #no! rich people !ho are very miserable" . *othing is absent from the Dingdom of heaven2 it contains all good" true" and necessary things" and +the Dingdom of 0od is !ithin you. 5e must possess them" and not be possessed by them. They must follo! him" and not be for ever be running after them2 and they !ill inevitably follo! him" if he has the moral elements !ithin to !hich they are related. There is no %oy in money" there is no %oy in property" there is no %oy in material accumulations or in any material things of itself. These things are dead and lifeless.uire the soul of virtue" !hen the material accessories !ill follo! as effect to cause" for the spirit of virtue is the spirit of %oy" and it contains !ithin itself all abundance" all satisfaction" all fullness of life. The spirit of %oy must be in the man or it is no!here.Prosperity is at first a spirit" an attitude of mind" a moral po!er" a life" !hich manifests out!ardly in the form of plenty" happiness" %oy. 5e must have !ithin him the capacity for happiness. They must be dependent upon him" and not he upon them. They must be dependent upon him" and not he upon them.. 5e must have the !isdom to #no! ho! to use these things" and not merely hoard them. &ust as a man cannot become a genius by !riting poems" essay as plays" but must develop and ac.

There is a hidden foundation to every from of established success2 its permanence proves that it is so. True !ealth is !eal" !elfare" !ell being" soundness" !holeness" and . Thus prosperity resolves itself into a moral capacity" and in the !isdom to rightfully use and la!fully en%oy the material things !hich are inseparable from our earthly life. $hen a rich man is happy" it is that he brought the spirit of happiness to his riches" and not that the riches brought happiness to him." even if his income be ten thousand pounds a year3 There must be fitness" and harmony" and satisfaction in a true prosperity. 5o! can it be said of a !retched man that he is +prosperous. There is a hidden foundation to every building2 the fact that it continues to stands is proof of that. 5e is a full man !ith full material advantages and responsibilities" !hile the miserable rich man is an empty man loo#ing to riches for that fullness of life !hich can only be evolved from !ithin.and these are they !ho loo#ed to money and possessions for their happiness" and have not developed the spirit of good and of %oy !ithin themselves. If one !ould be free !ithout" let him first be free !ithin" for if he be bound in a spirit by !ea#ness" selfishness" or vice" ho! can the possession of money liberate himE $ill it not rather become" in his hands" a ready instrument by !hich to further enslave himself3 The visible effects of prosperity" then" must not be considered alone" but in their relation to the mental and moral cause. and there is not" in all the !ide universe" any other foundation. Prosperity stands on the foundation of character.

. The !retched rich are not truly !ealthy. The moral man is ever blessed" ever happy" and his life" vie!ed as a !hole" is al!ays a success. Energy / Housing one4s self up to strenuous and unremitting exertion in the accomplishment of one4s tas#. Economy / 1oncentration of po!er" the conservation of both capital and character" the latter being mental capital" and therefore of the utmost importance. To these there is no exception" for !hatever failures he may have in detail" the finished !or# of his life !ill be sound" !hole" complete2 and through all he !ill have a .uiet conscience" an honorable name" and all manifold blessings !hich are inseparable from richness of character" and !ithout this moral richness" financial riches !ill not avail or satisfy. They are merely encumbered !ith money" luxury" and leisure" as instruments of self torture. %ntegrity / @ns!erving honesty2 #eeping inviolate all promises" agreements" and contracts" apart from all considerations of loss or gain. +ystem / (a#ing all details" subservient to order" and thereby relieving the memory and the mind of superfluous !or# and strain by reducing many to one.happiness. y their possessions they are self cursed. )et us briefly recapitulate" and again vie! the Eight Pillars in their strength and splendour.

+incerity / eing sound and !hole" robust and true2 and therefore not being one person in public and another in private" and not assuming good actions openly !hile doing bad actions in secret. +elf / !eliance / )oo#ing to one4s self only for strength and support by standing on principles !hich are fixed and invincible" and not relying upon out!ard things !hich at any moment may be snatched a!ay.ualities" and !ea# in others" and it is this !ea# element that invites failure. The cause of failure must be loo#ed for in some other direction – in the lac#" and not the possession" of some good necessary . %mpartiality / &ustice2 not striving for self" but !eighing both sides" and acting in accordance !ith e.uity. 5o! can any life be other than successful !hich is built on these Eight Pillars3 Their strength is such that no physical or intellectual strength can compare !ith it2 and to have built all the eight perfectly !ould render a man invincible. It !ill be found" ho!ever" that men are often strong in one or several of these . (oreover" such attribution of failure to honesty is a slur on the integrity of commerce2 and a false indictment of those men" numerous enough" !ho are honourably engaged in trade. ' man may be strong in Energy" Economy" and System" but comparatively !ea# in the other five. It is impossible for honesty to produce failure.+ympathy / (agnanimity" generosity" gentleness" and tenderness2 being open handed" free" and #ind. It is foolish" for instance" to attribute a man4s failure in business to his honest.uality. Such a man !ill %ust fail of complete success .

'gain" if a man be strong in the first three" and lac# the fourth" the absence of order !ill invite confusion and disaster into his affairs2 and so on !ith any partial combination of these .ualities" especially of the first four" for the second four are of so lofty a character that at present men can but possess them" !ith rare exceptions" in a more or less imperfect lac#ing one of the four corner pillars" namely" Integrity. The man of the !orld" then" !ho !ishes to secure an abiding success in any branch of commerce" or in one of the many lines of industry in !hich men are commonly engaged" must build into his character" by practice" the first four moral Pillars. 5is temple !ill give !ay at that !ea# corner" for the first four Pillars must be !ell built before the Temple of Prosperity can stand secure. The perfect practice of these four principles is !ithin the scope of all men !ho are !illing to study them !ith that ob%ect in vie!" for they are so simple and plain that a child could grasp their meaning" and their perfection .ualities to be ac. for to so desert them is to ma#e one4s self vulnerable to the disintegrating elements of evil" and to become assailable to accusations from others. They are the first .uired in a man4s moral evolution" and !ithout them the second four cannot be possessed. y these fixed principles he must regulate his thought" his conduct" and his affairs2 consulting them in every difficulty" ma#ing every detail serve them" and above all" never deserting them under any circumstance to gain some personal advantage or to save some personal trouble. 5e !ho so abides by these four principles !ill achieve a full measure of success in his o!n particular !or#" !hatever it may be2 his Temple of Prosperity !ill be !ell built and !ell supported" and it !ill stand secure.

Fe!" at present" can reach that detachment from the personal element !hich their perfect practice demands" but the fe! !ho accomplish this in any mar#ed degree !ill vastly enlarge their po!ers and enrich their life" and !ill adorn their Temple of Prosperity !ith a singular and attractive beauty !hich !ill gladden and elevate all beholders long after they have passed a!ay. – it can be said" +there !as neither hammer nor axe nor any tool of iron heard in the house" !hile it !as in the building. The second four pillars" ho!ever" are principles of a more profound nature" are more difficult to understand and practice" and call from the highest degree of self sacrifice and self effacement. 'nd the building of this inner mental Temple is none the less real and substantial because invisible and noiseless" for in the raising up of his" as of Solomon4s Temple !hich !as +seven years in building.. Even so" oh reader construct thy character" raise up the house of thy life" build up thy Temple of conduct does not call for an unusual degree of self sacrifice" though it demands some self denial and personal discipline !ithout !hich there can be no success in this !orld of action. ut those !ho are beginning to build their Temple of Prosperity in accordance !ith the teaching of this boo#" must bear in mind that a building re.uires time to erect" and it must be patiently raised up" bric# upon bric# and stone upon stone" and the Pillars must be firmly fixed and cemented" and labour and care !ill be needed to ma#e the !hole complete. e not as the foolish !ho rise and fall upon the uncertain flux of .

selfish desires7 but be at peace in thy labour" cro!n thy career !ith completeness" and so be numbered among the !ise !ho" !ithout uncertainty" build upon a fixed and secure foundation – even upon the Principles of Truth !hich endure for ever. .