The roof of prosperity, then, is supported by the following eight pillars which are cemented in a foundation of moral consistency: 1. Energy. 2. Economy. 3. 8. JAMES ALLEN. THE PATH OF PROSPERITY. What of the night, O Watchman! see'st thou yet. The glimmering dawn upon the mountain heights,. The golden. The moral virtues are the foundation and support of prosperity as they are the soul of greatness. They endure for ever, and all the works of man which endure are.
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Big Ideas we explore in this Note include the eight pillars of prosperity, why energy is a moral virtue, the power of kindness and generosity and Download PDF. Eight Pillars of Prosperity by James Allen can be read for free at computerescue.info - the Library of Public Domain New Thought Books and Texts with. The Pillars Of Prosperity - Part 1. We in America enjoy a very high standard of living despite our relatively short year history. It's amazing to think that in just .
Krishna Deva Raya's success at Ummatur provided the necessary impetus to carry his campaign into Coastal Andhra region which was in control of the Gajapati Raja Prataparudra Deva. The Vijayanagar army laid siege to the Udayagiri fort in Prataparudra formulated his own plan to defeat Krishandevaraya and the Vijayanagara Empire.
The confrontation was to happen at the fort of Kalinganagar. But the wily Timmarusu secured the information of Prataparudra's plan by bribing a Telugu deserter, who was formerly under the service of Prataparudra.
When the Vijayanagara Empire did invade, Prataprudra was driven to Cuttack , the capital of the Gajapati empire. The temple was built in memory of his deceased son The complicated alliances of the empire and the five Deccan sultanates meant that he was continually at war.
The exploits of the military commander, Pemmasani Ramalinga Nayudu of the Pemmasani Nayaks , during the Battle of Raichur were distinguished and lauded by Krishnadevaraya. His empire extended over the whole of South India. In , Krishnadevaraya made his son Tirumala Raya the Yuvaraja crown prince. The prince did not survive for long: he was poisoned to death.
Around this time, Krishnadevaraya took seriously ill.
He died soon after in Before his death, he nominated his brother, Achyuta Deva Raya as his successor. Physically a man, he is but an infant mentally, and having no strength to anything, and no work to show, he tries to make up for it by loudly proclaiming what he has done, or could do. Where calmness is, there is the greatest power. Calmness is the sure indication of a strong, welltrained, patiently disciplined mind. The calm man knows his business, be sure of it. His words are few, but they tell.
His schemes are well planned, and they work true, like a well balanced machine. He sees a long way ahead, and makes straight for his object. Indeed, he is the man who is prepared beforehand. In his meditations, in the counsels of his judgement, he has conferred with causes, and has caught the bent of all contingencies. He is never taken by surprise; is never in a hurry, is safe in the keeping of his own steadfastness, and is sure of his ground.
You may think 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 that you, wanting calmness, have hurried yourself into the dilemma which you had prepared for him.
Your impulse cannot do battle with his deliberation, but is foiled at the first attack; your uncurbed energy cannot turn aside the wisely directed steam of his concentrated power. By a mental Ju-Jitsu acquired through self discipline, he meets opposition in such a way that it destroys itself. Upbraid him with angry words, and the reproof hidden in his gentle reply searches to the very heart of your folly, and the fire of your anger sinks into the ashes of remorse.
Eight Pillars of Prosperity
Approach him with a vulgar familiarity, and his look at once fill you with shame, and brings you back to your senses. As he is prepared for all events, so he is ready for all men; though no men are ready for him. All weaknesses are betrayed in his presence, and he commands by an inherent force which calmness has rendered habitual and unconscious. Calmness, as distinguished from the dead placidity of languor, is the acme of concentrated energy.
There is a focused mentality behind it. It is irresponsible, and is without force or weight. The fussy, peevish, irritable man has no influence. He repels, and not attracts. His neighbour, being a calmer man, not more easy going but more deliberate, gets through more work, does it more skillfully, and is more self possessed and manly.
This is the reason of his success and influence. Energy, then, is the first pillar in the temple of prosperity, and without it, as the first and most essential equipment, there can be no prosperity. No energy means no capacity; there is no manly self respect and independence. Amongst the unemployed will be found many who are unemployable through sheer lack of this first essential of work energy.
The man that stands many hours a day at a street corner with his hands in his pockets and a pipe in his mouth, waiting for some one to treat him to a glass of beer, is little likely to find employment, or to accept it should it come to him. Physically flabby and mentally inert, he is every day becoming more some, is making himself more unfit to work, and therefore unfit to live. 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.
He will either find work or make it, for inertia is painful to him, and work is a delight; and he who delights in work will not long remain unemployed. The lazy man does not wish to be employed. He is in his element when doing nothing.
His chief study is how to avoid exertion. To vegetate in semi torpor is his idea of happiness. He is unfit and unemployable. Even the extreme Socialist, who places all unemployment, at the door of the rich, would discharge a lazy, neglectful and unprofitable servant, and so add one more to the arm of the unemployed; for laziness is one of the lowest vices repulsive to all active, right minded men.
But energy is a composite power. It does not stand alone. Involved in it are qualities which go to the making of vigorous character and the production of prosperity. Mainly, these qualities are contained in the four following characteristics: The pillar of energy is therefore a concrete mass composed of these four tenacious elements.
They are through, enduring, and are calculated to withstanding the wildest weather of adversity. They all make for life, power, capacity, and progress. Promptitude is valuable possession. It begets reliability. People who are alert, prompt, and punctual are relied upon.
They can be trusted to do their duty, and to do it vigorously and well. Masters who are prompt are a tonic to their employees, and a whip to those who are inclined to shirk. They are a means of wholesome discipline to those who would not otherwise discipline themselves. Thus while aiding their own usefulness and success, they contribute to the usefulness and success of others. The perfunctory worker, who is ever procrastinating, and is always behind time, becomes a nuisance, if not go himself, to others, and his services come to be regarded as of little economic value.
Deliberation and dispatch, handmaids of promptitude, are valuable aids in the achievement of prosperity. In ordinary business channels, alacrity is a saving power, and promptness spells profit.
It is doubtful whether a confirmed procrastinator ever succeeded in business. I have not yet met one such, though I have known many who have failed. Vigilance is the guard of all the faculties and powers of the mind. It is the detective that prevents the entrance of any violent and destructive element.
It is the close companion and protector of all success, liberty, and wisdom. Without this watchful attitude of mind, a man is a fool, and there is no prosperity for a fool. The fool allows his mind to be ransacked and robbed of its gravity, serenity, and judgement by mean thoughts and violent passions as they come along to molest him.
He is never on his guard, but leaves open the doors of his mind to every nefarious intruder.
He is so weak and unsteady as to be swept off his balance by every gust of impulse that overtakes him. He is an example to others of what they should not be. He is always a failure, for the fool is an offence to all men, and there is no society that can receive him with respect. As wisdom is the acme of strength, so folly is the other extreme of weakness. The lack of vigilance is shown in thoughtlessness and in a general looseness in the common details of life. Thoughtlessness is built another name for folly.
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It lies at the root of a great deal of failure and misery. He must, at the outset of his career, wake up to a sense of his personnel responsibility. He must know that wherever he is — in the home, the counting- house, the pulpit, the store, in the schoolroom or behind the counter, in company or alone, at work or at play- his conduct will materially affect his career for good or bad; for there is a subtle influence in behavior which leaves its impression every man, woman, and child that it touches, and that impress is the determining factor in the attitude of persons towards one another.
It is for the reason that the cultivation of good manners plays such an important part in all coherent society. If you carry about with you a disturbing or disagreeable mental defect, it needs not to be named and known to work its poison upon your affairs.
Its corrosive influence will eat into all your efforts, and disfigure your happiness and prosperity, as powerful acid eats into and disfigures the finest steel. On 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.
They will be drawn towards you in good —will, often without knowing why, and that good quality will be the most powerful sport in all your affairs, bringing you friends and opportunities, and greatly aiding in the success of all your enterprises. It will even right your minor incapacitaties; covering a multitude of faults.
Thus we receive at the hands of the world according to the measure of our giving. For bad, bad; for good, good. For defective conduct, indifferent influence and imperfect success; for superior conduct lasting power and consummate achievement.
We act, and the world responds. When the foolish man fails, he blames other, and sees no error in himself; but the wise man watches and corrects himself, and so is assured of success. The man whose mind is vigilant and alert, has thereby a valuable equipment in the achievement of his aims; and if he be fully alive and wide- awake on all occasions, to all opportunities, and against all marring defects of character, what event, what circumstance, what enemy shall overtake him and find him unprepared?
What shall prevent him from achieving the legitimate and at which he aims? Industry brings cheerfulness and plenty. Vigorously industrious people are the happiest members of the community.
They are not always the richest, if by riches is meant a superfluity of money; but they are always the most lighthearted and joyful, and the most satisfied with what they do and have, and are therefore the richer, if by richer we mean more abundantly blessed. Active people have no time for moping and brooding, or for dwelling selfishly upon their ailments and troubles.
Things most used are kept the brightest, and people most employed best retain their brightness and buoyancy of spirit. Things unused tarnish quickest; and the time killer is attacked with ennui and morbid fancies.
Industry, too, promoted health and well being. His appetite and digestion are good. He has an excellent sauce in recreation, and a good tonic in toil.
What companionship can such a man have with moping and melancholy? Such morbid spirits hang around those who do little and dine excessively. People who make themselves useful to the community, receive back from the community their full share of health, happiness, and prosperity. They brighten the daily task, and keep the world moving. They are the gold of the nation and the salt of the earth.
Earnestness is the dedication of the entire mind to its task. We live only in what we do. Earnest people are dissatisfied with anything short of the highest excellence in whatever they do, and they always reach that excellence. They are so many that are careless and half hearted, so satisfied with a poor performance, that the earnest ones shine apart as it were, in their excellence. There never was, and never will be, a deeply earnest man or woman who did not fill successfully some suitable sphere.
Such people are scrupulous, conscientious, and painstaking, and cannot rest in ease until the very best is done, and the whole world is always on the lookout to reward the best. It always stands ready to pay the full price, whether in money, fame, friends, influence, happiness, scope or life, for that which is of surpassing excellence, whether it be in things material, intellectual, or spiritual.
What ever you are — whether shopkeeper or saintly teacher you can safely give the very best to the world without any doubt or misgiving. If the indelible impress of your earnestness be on your goods in the one case, or on your words in the other, your business will flourish, or your precepts will live.
Earnest people make rapid progress both in their work and their character. Thus is the making and masonry of the First pillar explained. He who builds it well, and sets it firm and straight, will have a powerful and enduring support in the business of his life.
It is said of Nature that she knows on vacuum. She also knows no waste. In the divine economy my Nature everything is conserved and turned to good account. Even excreta are chemically transmitted, and utilized in the building up of new forms.
Nature destroys every foulness, not by annihilation, but by transmutation, by sweetening and purifying it, and making it serve the ends of things beautiful, useful and good. That economy which, in nature is a universal principle, is in man a moral quality and it is that quality by which he preserves his energies, and sustains his place as a working unit in the scheme of things. Financial economy is merely a fragment of this principle, or rather it is a material symbol of that economy which is purely mental, and its transmutations spiritual.
The financial economist exchanges coppers for silver, silver for gold, gold for notes, and the notes he converts into the figures of a bank account. By these conversions of money into more readily transmissible forms he is the gainer in the financial management of his affairs. The spiritual economist transmutes passions into intelligence, intelligence into principles, principles into wisdom, and wisdom is manifested in actions which are few but of powerful effect.
By all these transmutations he is the gainer in character and in the management of his life. True economy is the middle way in all things, whether material or mental, between waste and undue retention. That which is wasted, whether money or mental energy, is rendered powerless; that which is selfishly retained and hoarded up, is equally powerless. To secure power, whether of capital or mentality, there must be concentration, but concentration must be followed by legitimate use.
The gathering up of money or energy is only a means; the end is use; and it is use only that produces power. An all round economy consists in finding the middle way in the following seven things: Money is the symbol of exchange, and represents downloading power.
He who is anxious to acquire financial wealth as well as he who wishes to avoid debt — must study how to apportion, his expenditure in accordance with his income, so as to leave a margin of ever increasing working capital, or to have a little store ready in hand for any emergency. Money spent in thoughtless expenditure — in worthless pleasures or harmful luxuries — is money wasted and power destroyed; for, although a limited and subordinate power, the means and capacity for legitimate and virtuous download is, nevertheless, a power, and one that enters largely into the details of our everyday life.
The spendthrift can never become rich, but if he begin with riches, must soon become poor. The miser, with all his stored-away gold, cannot be said to be rich, for he is in want, and his gold, lying idle, is deprived of its power of download. The thrifty and prudent are on the way to riches, for while they spend wisely they save carefully, and gradually enlarge their spheres as their growing means allow. The poor man who is to become rich must begin at the bottom, and must not wish, nor try to appear affluent by attempting something far beyond his means.
There is always plenty of room and scope at the bottom, and it is a safe place from which to begin, as there is nothing below, and everything above. Many a young business man comes at once to grief by swagger and display which he foolishly imagines are necessary to success, but which, deceiving no one but himself, lead quickly to ruin.
The smaller the capital, the smaller should be the sphere of operations. Capital and scope are hand and glove, and they should fit. Concentrate your capital within the circle of its working power, and however circumscribed that circle may be it will continue to widen and extend as the gathering momentum of power presses for expression.
Food represents life, vitality, and both physical and mental strength. There is a middle way in eating and drinking, as in all else. The man who is to achieve prosperity must be well nourished, but not overfed. The man that starves his body, whether through miserliness or asceticism both forms of false economy , diminishes his mental energy, and renders his body too enfeebled to be the instrument for any strong achievement.
Such a man courts sickly mindedness, a condition conducive only to failure. The glutton, however, destroys himself by excess. His bestialized body becomes a stored up reservoir of poisons, which attract disease and corruption, while his mind becomes more and more brutalized and confused, and therefore more incapable.
Gluttony is one of the lowest and most animal vices, and is obnoxious to all who pursue a moderate course. The best workers and most successful men are they who are most moderate in eating and drinking. By taking enough nourishment, but not too much, they attain the maximum physical and mental fitness.
Beings thus well equipped by moderation, they are enabled to vigorously and joyfully fight the battle of life.
Clothing is covering and protection for the body, though it is frequently wrested from this economic purpose, and made a means of vain display. The two extremes to be avoided here are negligence and vanity. Custom cannot, and need not, be ignored; and cleanliness is all important. The ill-dressed, unkempt man or woman invites failure and loneliness.
Clothing should not be cast aside while comparatively new, but should be well worn. If a man be poor, he will not lose in either self respect or the respect of others by wearing threadbare clothing if it be clean and his whole body be clean and neat.
But vanity, leading to excessive luxury in clothing, is a vice which should be studiously avoided by virtuous people.
I know a lady who had forty dresses in her wardrobe; also a man who had twenty walking-sticks, about the same number of hats, and some dozen mackintoshes; while another had some twenty or thirty pairs of boots.
Rich people who thus squander money on piles of superfluous clothing, are courting poverty, for it is waste, and waste leads to want. The money so heedlessly spent could be better used, for suffering abounds and charity is noble. An obtrusive display in clothing and jewellery bespeaks a vulgar and empty mind. Modest and cultured people are modest and becoming in their dress, and their spare money is wisely used in further enhancing their culture and virtue.
Education and progress are of more importance to them than vain and needless apparel; and literature, art, and science are encouraged thereby. A true refinement is in the mind and behaviour, and a mind adorend with virtue and intelligence cannot add to its attractiveness though it may detract from it by an ostentatious display of the body.
Time spent in uselessly adorning the body could be more fruitfully employed. Simplicity in dress, as in other things, is the best. It touches the point of excellence in usefulness, comfort, and bodily grace, and bespeaks true taste and cultivated refinement. Recreation is one of the necessities of life. Every man and women should have some definitive work as the main object of life, and to which a considerable amount of time should be devoted, and he should only turn from it at given and limited periods for recreation and rest.
It is, therefore, a means, not an end; 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 making them the end of life, and of thus abandoning duty for pleasure.
To make of life a ceaseless round of games and pleasures, with no other object in life, is to turn living upside down, as it were, and it produces monotony and enervation. People who do it are the most unhappy of mortals, and suffer from languor, ennui, and peevishness. As sauce is an aid to digestion, and can only lead to misery when made the work of life.
All agreeable changes is recreation and the mental worker will gain both in the quality and, quantity of his work by laying it down at the time appointed for restful and refreshing recreation; while the physical worker will improve in every way by turning to some form of study as a hobby or means of education.
As we do not spend all our time in eating or sleeping or resting, neither should we spend it in exercise or pleasure, but should give recreation its proper place as a natural tonic in the economic scheme of our life. Rest is for recuperation after toil.
Every self respecting human being should do sufficient work every day to make his sleep restful and sweet, and his rising up fresh and bright. Enough sleep should be taken, but not too much, over indulgence on the one hand, or deprivation on the other, are both harmful.
It is an easy matter to find out how much sleep one requires. By going to bed early, and getting up early rising a little earlier every morning if one has been in the habit of spending long hours in bed , one can very soon accurately gauge and adjust the number of hours he or she requires for complete recuperation. It will be found as the sleeping hours are shortened that the sleep becomes more and more sound and sweet, and the waking up more and more alert and bright.
People who are to prosper in their work must not give way to ignoble ease and over indulgence in sleep.
Fruitful labour, and not ease, is the true end of life, and ease is only good in so far as it sub-serves the ends of work. Sloth and prosperity can never be companions can never even approach each other. The sluggard will never overtake success, but failure will speedily catch up with him, and leave him defeated. Rest is to fit us for greater labour, and not to pamper us in indolence.
When the bodily vigour is restored, the end of rest is accomplished. A perfect balance between labour and rest contributes considerably to health, happiness, and prosperity. Time is that which we all possess in equal measure. The day is not lengthened for any man. We should therefore see to it that we do not squander its precious minutes in unprofitable waste.
He who spends his time in self indulgence and the pursuit of pleasure, presently finds himself old, and nothing has been accomplished. He who fills full with useful pursuits the minutes as they come and go, grows old in honour and wisdom, and prosperity abides with him.
Money wasted can be restored; health wasted can be restored; but time wasted can never be restored. It is, in the same way, health, and strength, and talent, and genius, and wisdom, in accordance with the manner in which it is used; and to properly use it, the minutes must be seized upon as they come, for once they are past they can never be recalled.
The day should be divided into portions, and everything — work, leisure, meals, recreation — should be attend to in its proper time; and the time of preparation should not be overlooked or ignored. Whatever a man does, he will do it better and more successfully by utilizing some small portion of the day in preparing his mind for his work. The man who gets up early in order to think and plan, that he may weigh and consider and forecast, will always manifest greater skill and success in his particular pursuit, than the man who lives in bed till the last moment, and only gets up just in time to begin breakfast.
The lie a bed heavily handicaps himself in the race of life. He gives his early-rising competitor two or three hours start every day.
How can he ever hope to win with such a self imposed tax upon his time? At the end of a year that two or three hours start every day is shown in a success which is the synthesis of accumulated results.
What, then, must be the difference between the efforts of these two men at the end, say, of twenty years! The lie-a-bed, too, after he gets up is always in a hurry trying to regain lost time, which results in more loss of time, for hurry always defeats its own end. The early rise, who thus economies his time, has no need to hurry, for he is always ahead of the hour, is always well up with his work; he can well afford to be calm and deliberate, and to do carefully and well whatever is in hand, for his good habit shows itself at the end of the day in the form of a happy frame of mind, and in bigger results in the shape of work skillfully and successfully done.
In the economizing of time, too, there will be many things which a man will have to eliminate from his life; some of things and pursuits which he loves, and desires to retain, will have to be sacrifice to the main purpose of his life. All great men are adepts in this branch of economy, and it plays an important part in the making of their greatness.
It is a form of economy which 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 talk carelessly and aimlessly, act carelessly and aimlessly, and allow everything that comes along good, bad, and different to lodge in their mind. The mind of the true economist is a sieve which lets everything fall through except that which is of use to him in the business of his life. He also employs only necessary words, and does only necessary actions, thus vastly minimizing friction and waste of power.
To go to bed betime and to get up betime, to fill in every working minute with purposeful thought and effective action, this is the true economy of time. Energy is economized by the formation of good habits. All vices are a reckless expenditure of energy. Sufficient energy is thoughtlessly wasted in bad habits to enable men to accomplish the greatest success, if conserved and used in right directions.
They are common forms of mental dissipation which a man of character should study how to avoid and overcome. The energy wasted in frequent fits of bad temper would, if controlled and properly directed, give a man strength of mind, force of character, and much power to achieve.
The angry man is a strong man made weak by the dissipation of his mental energy. He needs self control to manifest his strength. The calm man is always his superior in any department of life, and will always take precedence of him, both in his success, and in the estimation of others.
No man can afford to disperse his energies in fostering bad habits and bad tendencies of mind. Every vice, however, apparently small will tell against him in the battle of life. Every harmful self indulgence will come back to him in the form of some trouble or weakness. Every moment of riot or of pandering to his lower inclinations will make his progress more laborious, and will hold him back from scaling the high heaven of his wishes for achievement.
On the other hand, he who economizes his energies, and bends them towards the main task of his life, will make rapid progress, and nothing will prevent him from reaching the golden city of success. It will be seen that economy is something far more profound and far reaching than the mere saving of money. It touches every part of our nature and every phase of our life. To waste this valuable energy in the pursuit of vice is like wasting the pence, and so losing the pounds, but to take care of it for good uses is to store up the pence of passions, and so gain the golden pounds of good.
Take care, therefore, of the lower energies, and the higher achievements will take care of themselves. The Pillar of Economy, when soundly built, will be found to be composed largely of these four qualities: Moderation is the strong core of economy. It avoids extremes, finding the middle way in all things. It also consists in abstaining from the unnecessary and the harmful. There can be no such things as moderation in that which is evil, for that would be excess.
A true moderation abstains from evil. It is not a moderate use of fire to put our hands into it, but to warm them by it at a safe distance. Evil is a fire that will burn a man though he but touch it.
Smoking, snuff taking, alcoholic drinking, gambling, and other such common vices, although they have dragged thousands down to ill health, misery, and failure, have never helped one towards health, happiness and success.
The man who eschews them will always be head of the man that pursues them, their talents and opportunities being equal. Healthy, happy, and long lived people are always moderate and abstemious in their habits. By moderation the life forces are preserved; by excess they are destroyed. Men, also, who carry moderation into their thoughts, allaying their passions and feelings, avoiding all unwholesome extremes and morbid sensations and sentiments, add knowledge and wisdom to happiness and health, and thereby attain to the highest felicity and power.
The immoderate destroy themselves by their own folly. They weaken their energies and stultify their capabilities, and instead of achieving an abiding success, reach only, at best, a fitful and precarious prosperity.
All skill is the use of concentrated energy. Superior skill, as talent and genius, is a higher degree of concentrated force. Men are always skillful in that which they love, because the mind is almost ceaselessly centered upon it.
Skill is the result of that mental economy which transmutes thought into invention and action. Righteousness can be used to improve the world, thereby creating opportunities for growth and influence. But the sloth and unwise man who cheats others, abuses the energies about him, resulting in disorder and chaos. Dishonesty and lack of moral fiber causes a loss in energy.
But integrity creates energy by sending ripples of vibration into the lives of others, causing a chain reaction; the creation of better circumstances. An unwise man wastes his energy, but a wise man uses the energies to share with others. A review on such a profound book could easily become a book itself, so I'll stop here. Excellent read!Total price: ComiXology Thousands of Digital Comics.
The man that courts prosperity must, in all his transactions, whether material or mental, study how to give a just return for that which he receives. It must be downloadd, not only with intelligent labor, but with moral force. The time frittered away in hunting for things is sufficient, were if conserved by order, to enable them to achieve any success, for slovenly people never have a place for anything, and have to hunt, frequently for a long time, for any article which they require.
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