MAN KING OF MIND/PART 5

 

5. Poverty

 

Many of the greatest men through all ages have abandoned riches and adopted poverty to better enable them to accomplish their lofty purposes. Why, then, is poverty regarded as such a terrible evil? Why is it that this poverty, which these great men regard as a blessing, and adopt as a bride, should be looked upon by the bulk of mankind as a scourge and a plague? The answer is plain. In the one case, the poverty is associated with a nobility of mind which not only takes from it all appearance of evil, but which lifts it up and makes it appear good and beautiful, makes it seem more attractive and more to be desired than riches and honour, so much so that, seeing the dignity and happiness of the noble mendicant, thousands imitate him by adopting his mode of life. In the other case, the poverty of our great cities is associated with everything that is mean and repulsive - with swearing, drunkenness, filth, laziness, dishonesty and crime. What, then, is the primary evil: is it poverty, or is it sin? The answer is inevitable - it is sin. Remove sin from poverty, and its sting is gone; it has ceased to be the gigantic evil that it appeared, and can even be turned to good and noble ends. Confucius held up one of his poor disciples, Yen-hwui by name, as an example of lofty virtue to his richer pupils, yet “although he was so poor that he had to live on rice and water, and had no better shelter than a hovel, he uttered no complaint. Where this poverty would have made other men discontented and miserable, he did not allow his equanimity to be disturbed.” Poverty cannot undermine a noble character, but it can set it off to better advantage. The virtues of Yen-hwui shone all the brighter for being set in poverty, like resplendent jewels set in a contrasting background.

 

It is common with social reforms to regard poverty as the cause of the sins with which it is associated; yet the same reformers refer to the immoralities of the rich as being caused by their riches. Where there is a cause its effect will appear and were affluence the cause of immorality, and poverty the cause of degradation, then every rich man would become immoral and every poor man would come to degradation.

 

An evil-doer will commit evil under any circumstances, whether he be rich or poor, or midway between the two conditions. A right doer will do right howsoever he be placed. Extreme circumstances may help to bring out the evil which is already there awaiting its opportunity, but they cannot cause the evil, cannot create it.

 

Discontent with one’s financial condition is not the same as poverty. Many people regard themselves as poor whose income runs into several hundreds – and in some cases several thousands of pounds a year, combined with light responsibilities. They imagine their affliction to be poverty; their real trouble is covetousness. They imagine their affliction to be poverty; their real trouble is covetousness. They are not made unhappy by poverty, but by the thirst for riches. Poverty is more often in the mind than in the purse. So long as a man thirsts for more money he will regard himself as poor, and in that sense he is poor, for covetousness is poverty of mind. A miser may be a millionaire, but he is as poor as when he was penniless.

 

On the other hand, the trouble with so many who are living in indigence and degradation is that they are satisfied with their condition. To be living in dirt, disorder, laziness, and swinish self-indulgence, revelling in foul thoughts, foul words and unclean surroundings, and to be satisfied with oneself, is deplorable. Here again, “poverty” resolves itself into a mental condition, and its solution, as a “problem”, is to be looked for in the improvement of the individual from within, rather than of his outward condition. Let a man be made clean and alert within, and he will no longer be content with dirt and degradation without. Having put his mind in order, he will then put his house in order; indeed, both he and others will know that he has put himself right by the fact that he has put his immediate surroundings right. His altered heart shows in his altered life.

 

There are, of course, those who are neither self-deceived nor self-degraded and yet are poor. Many such are satisfied to remain poor. They are contented, industrious, and happy, and desire nothing else; but those among them who are dissatisfied, and are ambitious for better surroundings and greater scope should, and usually do, use their poverty as a spur to the exercise of their talents and energies. By self-improvement and attention to duty, they can rise into the fuller, more responsible life which they desire.

 

Devotion to duty is, indeed, not only the way out of that poverty which is regarded as restrictive, it is also the royal road to affluence, influence, and lasting joy, yea, even to perfection itself. When understood in its deepest sense it is seen to be related to all that is best and noblest in life. It includes energy, industry, concentrated attention to the business of one’s life, singleness of purpose, courage and faithfulness, determination and self-reliance, and that self-abnegation which is the key to all real greatness. A singularly successful man was once asked, “What is the secret of your success?” and he replied, “Getting up at six o’ clock in the morning, and minding my own business.” Success, honour and influence always come to him who diligently attends to the business of his life, and religiously avoids interfering with the duties of others.

 

It may here be urged, and is usually so urged, that the majority of those who are in poverty - for instance, the mill and factory workers - have not the time or opportunity to give themselves to any special work. This is a mistake. Time and opportunity are always at hand, are with everybody at all times. Those of the poor above mentioned, who are content to remain where they are, can always be diligent in their factory labour, and sober and happy in their homes; but those of them who feel that they could better fill another sphere, can prepare for it by educating themselves in their spare time. The hard-worked poor are, above all, the people who need to economise their time and energies; and the youth who wishes to rise out of such poverty, must at the outset put aside the foolish and wasteful indulgences of alcohol, tobacco, sexual vice, late hours at music halls, clubs and gaming parties, and must give his evenings to the improvement of his mind in that course of education which is necessary to his advancement. By this method numbers of the most influential men throughout history - some of them among the greatest - have raised themselves from the commonest poverty; a fact which proves that the time of necessity is the hour of opportunity, and not as is so often imagined and declared, the destruction of opportunity; that the deeper the poverty, the greater is the incentive to action in those who are dissatisfied with themselves, and are bent upon achievement.

 

Poverty is an evil or it is not, according to the character and the condition of mind of the one that is in poverty. Wealth is an evil or not, in the same manner. Tolstoy chafed under his wealthy circumstances. To him they were a great evil. He longed for poverty as the covetous long for wealth. Vice, however, is always an evil, for it both degrades the individual who commits it, and is a menace to society. A logical and profound study of poverty will always bring us back to the individual, and to the human heart. When our social reformers condemn vice as they now condemn the rich; when they are as eager to abolish wrong-living as they now are to abolish low wages, we may look for a diminution in that form of degraded poverty which is one of the dark spots on our civilisation. Before such poverty disappears altogether, the human heart will have undergone, during the process of evolution, a radical change. When that heart is purged from covetousness and selfishness; when drunkenness, impurity, indolence and self-indulgence are driven for ever from the earth, then poverty and riches will be known no more, and every man will perform his duties with a joy so full and deep as is yet (except to the few whose hearts are already pure) unknown to men, and all will eat of the fruit of their labour in sublime self-respect and perfect peace.