There can be no compromise between POVERTY and RICHES! The two roads that lead to poverty and richestravel in opposite directions. If you want riches, you must refuse to accept any circumstance that leads towardpoverty. (The word "riches" is here used in its broadest sense, meaning financial, spiritual, mental and materialestates). The starting point of the path that leads to riches is DESIRE. In chapter one, you received fullinstructions for the proper use of DESIRE. In this chapter, on FEAR, you have complete instructions forpreparing your mind to make practical use of DESIRE.
Here, then, is the place to give yourself a challenge which will definitely determine how much of thisphilosophy you have absorbed. Here is the point at which you can turn prophet and foretell, accurately, whatthe future holds in store for you. If, after reading this chapter, you are willing to accept poverty, you may aswell make up your mind to receive poverty. This is one decision you cannot avoid.
If you demand riches, determine what form, and how much will be required to satisfy you. You know the roadthat leads to riches. You have been given a road map which, if followed, will keep you on that road. If youneglect to make the start, or stop before you arrive, no one will be to blame, but YOU. This responsibility isyours. No alibi will save you from accepting the responsibility if you now fail or refuse to demand riches ofLife, because the acceptance calls for but one thing-incidentally, the only thing you can control-and that isa STATE OF MIND. A state of mind is something that one assumes. It cannot be purchased, it must becreated.
Fear of poverty is a state of mind, nothing else! But it is sufficient to destroy one's chances of achievement inany undertaking, a truth which became painfully evident during the depression.
This fear paralyzes the faculty of reason, destroys the faculty of imagination, kills off self-reliance, underminesenthusiasm, discourages initiative, leads to uncertainty of purpose, encourages procrastination, wipes outenthusiasm and makes self-control an impossibility. It takes the charm from one's personality, destroys thepossibility of accurate thinking, diverts concentration of effort, it masters persistence, turns the will-power intonothingness, destroys ambition, beclouds the memory and invites failure in every conceivable form; it killslove and assassinates the finer emotions of the heart, discourages friendship and invites disaster in a hundredforms, leads to sleeplessness, misery and un-happiness-and all this despite the obvious truth that we live in aworld of over-abundance of everything the heart could desire, with nothing standing between us and ourdesires, excepting lack of a definite purpose.
The Fear of Poverty is, without doubt, the most destructive of the six basic fears. It has been placed at the headof the list, because it is the most difficult to master. Considerable courage is required to state the truth aboutthe origin of this fear, and still greater courage to accept the truth after it has been stared. The fear of povertygrew out of man's inherited tendency to PREY UPON HIS FELLOW MAN ECONOMICALLY. Nearly allanimals lower than man are motivated by instinct, but their capacity to "think" is limited, therefore, they preyupon one another physically. Man, with his superior sense of intuition, with the capacity to think and to reason,does not eat his fellowman bodily, he gets more satisfaction out of "eating" him FINANCIALLY. Man is soavaricious that every conceivable law has been passed to safeguard him from his fellowman.
Of all the ages of the world, of which we know anything, the age in which we live seems to be one that isoutstanding because of man's money-madness. A man is considered less than the dust of the earth, unless hecan display a fat bank account; but if he has money-NEVER MIND HOW HE ACQUIRED IT-he is a"king" or a "big shot"; he is above the law, he rules in politics, he dominates in business, and the whole worldabout him bows in respect when he passes.
Nothing brings man so much suffering and humility as POVERTY! Only those who have experienced povertyunderstand the full meaning of this.
It is no wonder that man fears poverty. Through a long line of inherited experiences man has learned, for sure,that some men cannot be trusted, where matters of money and earthly possessions are concerned. This is arather stinging indictment, the worst part of it being that it is TRUE.
The majority of marriages are motivated by the wealth possessed by one, or both of the contracting parties. Itis no wonder, therefore, that the divorce courts are busy. So eager is man to possess wealth that he will acquireit in whatever manner he can-through legal methods if possible-through other methods if necessary orexpedient.
Self-analysis may disclose weaknesses which one does not like to acknowledge. This form of examination isessential to all who demand of Life more than mediocrity and poverty. Remember, as you check yourself pointby point, that you are both the court and the jury, the prosecuting attorney and the attorney for the defense, andthat you are the plaintiff and the defendant, also, that you are on trial. Face the facts squarely. Ask yourselfdefinite questions and demand direct replies. When the examination is over, you will know more aboutyourself. If you do not feel that you can be an impartial judge in this self-examination, call upon someone whoknows you well to serve as judge while you cross-examine yourself. You are after the truth. Get it, no matter atwhat cost even though it may temporarily embarrass you!
The majority of people, if asked what they fear most, would reply, "I fear nothing." The reply would beinaccurate, because few people realize that they are bound, handicapped, whipped spiritually and physicallythrough some form of fear. So subtle and deeply seated is the emotion of fear that one may go through lifeburdened with it, never recognizing its presence. Only a courageous analysis will disclose the presence of thisuniversal enemy. When you begin such an analysis, search deeply into your character. Here is a list of thesymptoms for which you should look:
SYMPTOMS OF THE FEAR OF POVERTY
INDIFFERENCE. Commonly expressed through lack of ambition; willingness to tolerate poverty; acceptanceof whatever compensation life may offer without protest; mental and physical laziness; lack of initiative,imagination, enthusiasm and self-controlINDECISION. The habit of permitting others to do one's thinking. Staying "on the fence."
DOUBT. Generally expressed through alibis and excuses designed to cover up, explain away, or apologize forone's failures, sometimes expressed in the form of envy of those who are successful, or by criticizing them.
WORRY. Usually expressed by finding fault with others, a tendency to spend beyond one's income, neglect ofpersonal appearance, scowling and frowning; intemperance in the use of alcoholic drink, sometimes throughthe use of narcotics; nervousness, lack of poise, self-consciousness and lack of self-reliance.
OVER-CAUTION. The habit of looking for the negative side of every circumstance, thinking and talking ofpossible failure instead of concentrating upon the means of succeeding. Knowing all the roads to disaster, butnever searching for the plans to avoid failure. Waiting for "the right time" to begin putting ideas and plans intoaction, until the waiting becomes a permanent habit. Remembering those who have failed, and forgetting thosewho have succeeded. Seeing the hole in the doughnut, but overlooking the doughnut. Pessimism, leading toindigestion, poor elimination, autointoxication; bad breath and bad disposition.
PROCRASTINATION. The habit of putting off until tomorrow that which should have been done last year.Spending enough time in creating alibis and excuses to have done the job. This symptom is closely related toover-caution, doubt and worry. Refusal to accept responsibility when it can be avoided. Willingness tocompromise rather than put up a stiff fight. Compromising with difficulties instead of harnessing and usingthem as stepping stones to advancement. Bargaining with Life for a penny, instead of demanding prosperity,opulence, riches, contentment and happiness. Planning what to do IF AND WHEN OVERTAKEN BYFAILURE, INSTEAD OF BURNING ALL BRIDGES AND MAKING RETREAT IMPOSSIBLE. Weaknessof, and often total lack of self-confidence, definiteness of purpose, self-control, initiative, enthusiasm,ambition, thrift and sound reasoning ability. EXPECTING POVERTY INSTEAD OF DEMANDINGRICHES. Association with those who accept poverty instead of seeking the company of those who demandand receive riches. MONEY TALKS!
Some will ask, "why did you write a book about money? Why measure riches in dollars, alone?" Some willbelieve, and rightly so, that there are other forms of riches more desirable than money. Yes, there are richeswhich cannot be measured in terms of dollars, but there are millions of people who will say, "Give me all themoney I need, and I will find everything else I want."
The major reason why I wrote this book on how to get money is the fact that the world has but lately passedthrough an experience that left millions of men and women paralyzed with the FEAR OF POVERTY. Whatthis sort of fear does to one was well described by Westbrook Pegler, in the New York World-Telegram:
Money is only clam shells or metal discs or scraps of paper, and there are treasures of the heart and soulwhich money cannot buy, but most people, being broke, are unable to keep this in mind and sustain theirspirits. When a man is down and out and on the street, unable to get any job at all, something happens tohis spirit which can be observed in the droop of his shoulders, the set of his hat, his walk and his gaze. Hecannot escape a feeling of inferiority among people with regular employment, even though he knows theyare definitely not his equals in character, intelligence or ability.
These people-even his friends-feel, on the other hand, a sense of superiority and regard him, perhapsunconsciously, as a casualty. He may borrow for a time, but not enough to carry on in his accustomedway, and he cannot continue to borrow very long. But borrowing in itself, when a man is borrowingmerely to live, is a depressing experience, and the money lacks the power of earned money to revive hisspirits. Of course, none of this applies to bums or habitual ne'er-do-wells, but only to men of normalambitions and self-respect.
WOMEN CONCEAL DESPAIR.
Women in the same predicament must be different. We somehow do not think of women at all inconsidering the down-and-outers. They are scarce in the breadlines, they rarely are seen begging on thestreets, and they are not recognizable in crowds by the same plain signs which identify busted men. Ofcourse, I do not mean the shuffling hags of the city streets who are the opposite number of the confirmedmale bums. I mean reasonably young, decent and intelligent women. There must be many of them, buttheir despair is not apparent. Maybe they kill themselves.
When a man is down and out he has time on his hands for brooding. He may travel miles to see a manabout a job and discover that the job is filled or that it is one of those jobs with no base pay but only acommission on the sale of some useless knickknack which nobody would buy, except out of pity. Turningthat down, he finds himself back on the street with nowhere to go but just anywhere. So he walks andwalks. He gazes into store windows at luxuries which are not for him, and feels inferior and gives way topeople who stop to look with an active interest. He wanders into the railroad station or puts himself downin the library to ease his legs and soak up a little heat, but that isn't looking for a job, so he gets goingagain. He may not know it, but his aimlessness would give him away even if the very lines of his figure didnot. He may be well dressed in the clothes left over from the days when he had a steady job, but the clothescannot disguise the droop.
MONEY MAKES DIFFERENCE.
He sees thousands of other people, bookkeepers or clerks or chemists or wagon hands, busy at their workand envies them from the bottom of his soul. They have their independence, their self-respect andmanhood, and he simply cannot convince himself that he is a good man, too, though he argue it out andarrive at a favorable verdict hour after hour.
It is just money which makes this difference in him. With a little money he would be himself again.Some employers take the most shocking advantage of people who are down and out. The agencies hangout little colored cards offering miserable wages to busted men-$12 a week, $15 a week. An $18 a weekjob is a plum, and anyone with $25 a week to offer does not hang the job in front of an agency on acolored card. I have a want ad clipped from a local paper demanding a clerk, a good, clean penman, totake telephone orders for a sandwich shop from 11 A.M. to 2 P.M. for $8 a month-not $8 a week but $8 amonth. The ad says also, 'State religion.' Can you imagine the brutal effrontery of anyone who demands agood, clean penman for 11 cents an hour inquiring into the victim's religion? But that is what bustedpeople are offered.
这种恐惧会摧毁人的理性，破坏想像力， 扼杀自立，侵蚀热情，挫伤进取心， 导致目标摇摆不定，助长惰性，使人无法自制； 它使人失去个性中的吸引力，破坏准确思考的能力，转移专注力；它会控制毅力，使意志力荡然无存， 毁掉抱负， 混淆记忆，并以各种可能的方式招来失败；它扼杀爱， 破坏心中的美好情感，阻挠友谊并引来各种各样的灾难， 导致失眠、悲伤与不幸。尽管事实上我们所居住的世界充斥着我们渴望得到的东西， 而且除了缺乏明确目标之外，没有任何东西会横阻在我们与欲望之间，但是以上不幸仍会发生。
自我部析可能会揭露个人不愿承认的弱点。对任何不满于平庸和贫穷的人，这种审视是必要的。请记住，在一点一滴地审视自己时，你既是法官，也是陪审团；是检察官，也是辩护律师；既是原告，也是被告； 而且，接受审判的也是你。公正地面对事实， 向自己提出明确的问题，要求自己立即作出回答。审视结束后，你将更了解自己。
而这些人-甚至是他的朋友-则会感到一种优越感，或许无意地把他视为受害者。他可以一时借贷，但总无法维持惯常的生活方式，也无法长期借贷。当一个人为生存而借贷时， 借贷本身就成为一种令人沮丧的事情， 而且也无法像挣来的钱一样令人焕发精神。当然，这些话并不适用于游手好闲的懒汉废物，只适用于那些有抱负和有自尊的人。
处于相同困境的女人肯定不一样。谈到贫困潦倒的人时，我们无论如何也想不到女人。她们很少站在等待救济的队伍中，很少见到她们在街上乞讨，而且在人群中， 她们也不像穷困的男人一样有清晰可辨的特征。当然，我指的不是那些像游手好闲的男性乞讨者一样、在城市街道上蹒跚而行的老妇人。我指的是那些相当年轻、高雅和聪明的女子。这种人一定也有许多， 但她们的失意并不明显。
当一个人穷困潦倒时， 他就有了沉思的时间。他可能不远数里去找某个人求职，结果却发现空缺职位已被补上，或者工作没有底薪，只能靠销售一些没人会买（除非出于同情）的无用小东西来赚取佣金而已。放弃这份工作之后，他只能又回到街上，无家可归，四处游荡。于是他走啊走啊。他注视着橱窗内不属于自己的奢侈品，心中深感自卑，并让位给那些兴趣盎然、驻足观望的人。他可能游荡到火车站，或到图书馆歇歇脚，取点暖，但那不是找工作， 所以还得继续流浪。他可能不知道，即使体形外貌并未流露出他的境况，他漫无目标的行为本身已经说明了一切。他或许身着以前有工作时留下的好衣服，但这些好衣服也掩饰不了他的消沉。