The Prosperity & Wealth Bible - Kahlil Gibran

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Do not ramble. Talk slowly, steadily and connectedly. Never form the hurry habit, but be deliberate in all you do. Assume static attitudes without moving a finger or an eyelid, or any part of your body. Read books that treat of but one continuous subject. Read long articles and recall the thread of the argument. Associate yourself with people who are steady, patient and tireless in their thought, action and work. See how long you can sit still and think on one subject without interruption.

      Concentrating on the Higher Self. Father Time keeps going on and on. Every day he rolls around means one less day for you on this planet. Most of us only try to master the external conditions of this world. We think our success and happiness depends on us doing so. These are of course important and I don’t want you to think they are not, but I want you to realize that when death comes, only those inherent and acquired qualities and conditions within the mentality — your character, conduct and soul growth — will go with you. If these are what they should be, you need not be afraid of not being successful and happy, for with these qualities you can mold external materials and conditions.

      Study yourself. Find Your Strong Points And Make Them Stronger As Well As Your Weak Ones And Strengthen Them. Study yourself carefully and you will see yourself as you really are.

      The secret of accomplishment is concentration, or the art of turning all your power upon just one point at a time.

      If you have studied yourself carefully you should have a good line on yourself, and should be able to make the proper interior re-adjustments. Remember first, last, and always, Right thinking and right Living necessarily results in happiness, and it is therefore within your power to obtain happiness. Anyone that is not happy does not claim their birthright.

      Keep in mind that some day you are going to leave this world and think of what you will take with you. This will assist you to concentrate on the higher forces. Now start from this minute, to act according to the advice of the higher self in everything you do. If you do, its ever harmonious forces will necessarily insure to you a successful fulfilment of all your life purposes. Whenever you feel tempted to disobey your higher promptings, hold the thought.

      “My higher self insures to me the happiness of doing that which best answers my true relations to all others.”

      You possess latent talents, that when developed and utilized are of assistance to you and others. But if you do not properly use them, you shirk your duty, and you will be the loser and suffer from the consequences. Others will also be worse off if you do not fulfil your obligations.

      When you have aroused into activity your thought powers you will realize the wonderful value of these principles in helping you to carry out your plans. The right in the end must prevail. You can assist in the working out of the great plan of the universe and thereby gain the reward, or you can work against the great plan and suffer the consequences. The all-consuming fires are gradually purifying all discordant elements. If you choose to work contrary to the law you will burn in its crucible, so I want you to learn to concentrate intelligently on becoming in harmony with your higher self. Hold the thought: “I will live for my best. I seek wisdom, self-knowledge, happiness and power to help others. I act from the higher self, therefore only the best can come to me. The more we become conscious of the presence of the higher self the more we should try to become a true representative of the human soul in all its wholeness and holiness, instead of wasting our time dwelling on some trifling external quality or defect. We should try to secure a true conception of what we really are so as not to over value the external furnishings. You will then not surrender your dignity or self-respect, when others ignorantly make a display of material things to show off. Only the person that realizes that he is a permanent Being knows what the true self is.

MEDITATIONS, by Marcus Aurelius

      Book 1

      From my grandfather Verus I learned good morals and the government of my temper.

      From the reputation and remembrance of my father, modesty and a manly character.

      From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.

      From my great-grandfather, not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.

      From my governor, to be neither of the green nor of the blue party at the games in the Circus, nor a partisan either of the Parmularius or the Scutarius at the gladiators’ fights; from him too I learned endurance of labor, and to want little, and to work with my own hands, and not to meddle with other people’s affairs, and not to be ready to listen to slander.

      From Diognetus, not to busy myself about trifling things, and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of daemons and such things; and not to breed quails for fighting, nor to give myself up passionately to such things; and to endure freedom of speech; and to have become intimate with philosophy; and to have been a hearer, first of Bacchius, then of Tandasis and Marcianus; and to have written dialogues in my youth; and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.

      From Rusticus I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practices much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled; and to read carefully, and not to be satisfied with a superficial understanding of a book; nor hastily to give my assent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

      From Apollonius I learned freedom of will and undeviating steadiness of purpose; and to look to nothing else, not even for a moment, except to reason; and to be always the same, in sharp pains, on the occasion of the loss of a child, and in long illness; and to see clearly in a living example that the same man can be both most resolute and yielding, and not peevish in giving his instruction; and to have had before my eyes a man who clearly considered his experience and his skill in expounding philosophical principles as the smallest of his merits; and from him I learned how to receive from friends what are esteemed favors, without being either humbled by them or letting them pass unnoticed.

      From Sextus, a benevolent disposition, and the example of a family governed in a fatherly manner, and the idea of living conformably to nature; and gravity without affectation, and to look carefully after the interests of friends, and to tolerate ignorant persons, and those who form opinions without consideration: he had the power of readily accommodating himself to all, so that intercourse with him was more agreeable than any flattery; and at the same time he was most highly venerated by those who associated with him: and he had the faculty both of discovering and ordering, in an intelligent and methodical way, the principles necessary for life; and he never showed anger or any other passion, but was entirely free from passion, and also most affectionate; and he could express approbation without noisy display, and he possessed much knowledge without ostentation.

      From Alexander the grammarian, to refrain from fault-finding, and not in a reproachful way to chide those who uttered any barbarous or solecistic or strange-sounding expression; but dexterously to introduce the very expression which ought to have been used, and in the way of answer or giving confirmation, or joining in an inquiry about the thing itself, not about the word, or by some other fit suggestion.

      From Fronto I learned to observe what envy, and duplicity, and hypocrisy are in a tyrant, and that generally those among us who are called Patricians are rather deficient in paternal affection.

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