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Jun
14

Chapter 9

How To Use The Will

To set about getting rich in a scientific way, you do not try
to apply your will power to anything outside of yourself.
You have no right to do so, anyway. It is wrong to apply
your will to other men and women in order to get them to do
what you wish done.

It is as flagrantly wrong to coerce people by mental power as
it is to coerce them by physical power. If compelling people by
physical force to do things for you reduces them to slavery, com-
pelling them by mental means accomplishes exactly the same
thing; the only difference is in methods.

If taking things from people by physical force is robbery, then
taking things by mental force is robbery also. There is no difference in principle.
You have no right to use your will power upon another per-
son, even “for his own good” for you do not know what is for
his good.

The science of getting rich does not require you to ap-
ply power or force to any other person, in any way whatsoever.
There is not the slightest necessity for doing so. Indeed, any at-
tempt to use your will upon others will only tend to defeat your
purpose.

You do not need to apply your will to things in order to com-
pel them to come to you. That would simply be trying to coerce
God and would be foolish and useless.

You do not have to try to compel God to give you good things,
any more than you have to use will power to make the sun rise.
You do not have to use your will power to conquer an un-
friendly Deity, or to make stubborn and rebellious forces do your
bidding. Substance is friendly to you, and is more anxious to
give you what you want than you are to get it.

To get rich, you need only to use your will power upon yourself.
When you know what to think and do, then you must use
your will to compel yourself to think and do the right things.
That is the legitimate use of the will in getting what you want –
to use it in holding yourself to the right course.

Use your will to keep yourself thinking and acting in the cer-
tain way.

Do not try to project your will, or your thoughts, or your mind
out into space to “act” on things or people. Keep your mind at
home. It can accomplish more there than elsewhere.

Use your mind to form a mental image of what you want and
to hold that vision with faith and purpose. And use your will to
keep your mind working in the right way.

The more steady and continuous your faith and purpose, the
more rapidly you will get rich because you will make only POSI-
TIVE impressions upon substance, and you will not neutralize
or offset them by negative impressions.

The picture of your desires, held with faith and purpose, is
taken up by the formless, and permeates it to great distances –
throughout the universe, for all we know.

As this impression spreads, all things are set moving toward its
realization. Every living thing, every inanimate thing, and the things
yet uncreated are stirred toward bringing into being that which
you want. All force begins to be exerted in that direction. All things
begin to move toward you. The minds of people everywhere are
influenced toward doing the things necessary to the fulfilling of
your desires, and they work for you, unconsciously.

But you can check all this by starting a negative impression in
the formless substance. Doubt or unbelief is as certain to start a
movement away from you as faith and purpose are to start one
toward you. It is by not understanding this that most people
make their failure.

Every hour and moment you spend in giving heed to doubts and fears,
every hour you spend in worry,
every hour in which your soul is possessed by unbelief, sets a
current away from you in the whole domain of intelligent sub-
stance. All the promises are unto them that believe, and unto
them only.

Since belief is all important, it behooves you to guard your
thoughts, and as your beliefs will be shaped to a very great ex-
tent by the things you observe and think about, it is important
that you should carefully govern to what you give your atten-
tion. And here the will comes into use, for it is by your will that
you determine upon what things your attention shall be fixed.
If you want to become rich, you must not make a study of
poverty.

Things are not brought into being by thinking about their
opposites. Health is never to be attained by studying disease
and thinking about disease; righteousness is not to be promoted
by studying sin and thinking about sin; and no one ever got rich
by studying poverty and thinking about poverty.

Medicine as a science of disease has increased disease; reli-
gion as a science of sin has promoted sin, and economics as a
study of poverty will fill the world with wretchedness and want.
Do not talk about poverty, do not investigate it, or concern
yourself with it. Never mind what its causes are; you have noth-
ing to do with them.

What concerns you is the cure.

Do not spend your time in so-called charitable work or char-
ity movements; most charity only tends to perpetuate the wretch-
edness it aims to eradicate. I do not say that you should be hard-
hearted or unkind and refuse to hear the cry of need, but you
must not try to eradicate poverty in any of the conventional ways.

Put poverty behind you, and put all that pertains to it behind
you, and “make good.”

Get rich. That is the best way you can help the poor.
And you cannot hold the mental image which is to make you
rich if you fill your mind with pictures of poverty and all its
attendant ills. Do not read books or papers which give circum-
stantial accounts of the wretchedness of the tenement dwellers,
of the horrors of child labor, and so on. Do not read anything
which fills your mind with gloomy images of want and suffering.
You cannot help the poor in the least by knowing about these
things, and the widespread knowledge of them does not tend at
all to do away with poverty.

What tends to do away with poverty is not the getting of pic-
tures of poverty into your mind, but getting pictures of wealth,
abundance, and possibility into the minds of the poor.

You are not deserting the poor in their misery when you refuse
to allow your mind to be filled with pictures of that misery.
Poverty can be done away with, not by increasing the number
of well-to-do people who think about poverty, but by increasing
the number of poor people who purpose with faith to get rich.

The poor do not need charity; they need inspiration. Charity
only sends them a loaf of bread to keep them alive in their wretch-
edness, or gives them an entertainment to make them forget for
an hour or two. But inspiration can cause them to rise out of
their misery.

If you want to help the poor, demonstrate to them
that they can become rich. Prove it by getting rich yourself.
The only way in which poverty will ever be banished from
this world is by getting a large and constantly increasing num-
ber of people to practice the teachings of this book.

People must be taught to become rich by creation, not by com-
petition.

Doubt or unbelief is as
certain to start a
movement away from
you as faith and purpose
are to start one toward
you.

I do not say that you
should be hard-hearted
or unkind and refuse to
hear the cry of need,
but you must not try to
eradicate poverty in any
of the conventional
ways.

Every person who becomes rich by competition knocks down
the ladder by which he rises, and keeps others down, but every
person who gets rich by creation opens a way for thousands to
follow – and inspires them to do so.

You are not showing hardness of heart or an unfeeling dispo-
sition when you refuse to pity poverty, see poverty, read about
poverty, or think or talk about it, or to listen to those who do talk
about it. Use your will power to keep your mind OFF the subject
of poverty and to keep it fixed with faith and purpose ON the
vision of what you want and are creating.

Think of the riches the
world is growing into
instead of the poverty it
is growing out of, and
bear in mind that the
only way you can assist
the world in growing rich
is by growing rich
yourself through the
creative method, not the
competitive one.

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Jun
09

Chapter 8

Thinking in The Certain Way

Turn back to Chapter 6 and read again the story of the man
who formed a mental image of his house and you will get
a fair idea of the initial step toward getting rich. You must
form a clear and definite mental picture of what you want. You
cannot transmit an idea unless you have it yourself.

You must have it before you can give it, and many people fail
to impress thinking substance because they have themselves only
a vague and misty concept of the things they want to do, to have,
or to become.

It is not enough that you should have a general desire for
wealth “to do good with.” Everybody has that desire.
It is not enough that you should have a wish to travel, see
things, live more, etc. Everybody has those desires also. If you
were going to send a wireless message to a friend, you would
not send the letters of the alphabet in their order and let him
construct the message for himself, nor would you take words at
random from the dictionary. You would send a coherent sen-
tence, one which meant something.

When you try to impress your wants upon the thinking sub-
stance, remember that it must be done by a coherent statement.
You must know what you want and be specific and definite. You
can never get rich or start the creative power into action by send-
ing out unformed longings and vague desires.

Go over your desires just as the man I have described went
over his house. See just what you want and get a clear mental
picture of it as you wish it to look when you get it.

That clear mental picture you must have continually in mind. As
the sailor has in mind the port toward which he is sailing the ship,
you must keep your face toward it all the time. You must no more
lose sight of it than the helmsman loses sight of the compass.

It is not necessary to take exercises in concentration, nor to set
apart special times for prayer and affirmation, nor to “go into the
silence,” nor to do occult stunts of any kind. Some of these things
are well enough, but all you need is to know what you want and to
want it badly enough so that it will stay in your thoughts.

Spend as much of your leisure time as you can in contemplat-
ing your picture. But no one needs to take exercises to concen-
trate his mind on a thing which he really wants. It is the things
you do not really care about which require effort to fix your at-
tention upon them.

And unless you really want to get rich, so that the desire is strong
enough to hold your thoughts directed to the purpose as the mag-
netic pole holds the needle of the compass, it will hardly be worth-
while for you to try to carry out the instructions given in this book.
The methods set forth here are for people whose desire for
riches is strong enough to overcome mental laziness and the love
of ease, and to make them work.

The more clear and definite you make your picture then, and
the more you dwell upon it, bringing out all its delightful de-
tails, the stronger your desire will be. And the stronger your
desire, the easier it will be to hold your mind fixed upon the
picture of what you want.

Something more is necessary, however, than merely to see the
picture clearly. If that is all you do, you are only a dreamer, and
will have little or no power for accomplishment. Behind your
clear vision must be the purpose to realize it, to bring it out in
tangible expression. And behind this purpose must be an invin-
cible and unwavering FAITH that the thing is already yours,
that it is “at hand” and you have only to take possession of it.

Live in the new house, mentally, until it takes form around
you physically. In the mental realm, enter at once into full enjoy-
ment of the things you want.

“Whatsoever things ye ask for when ye pray, believe that ye
receive them, and ye shall have them,” said Jesus.
See the things you want as if they were actually around you
all the time. See yourself as owning and using them. Make use of
them in imagination just as you will use them when they are
your tangible possessions.

Dwell upon your mental picture until it is clear and distinct,
and then take the mental attitude of ownership toward every-
thing in that picture. Take possession of it, in mind, in the full
faith that it is actually yours. Hold to this mental ownership. Do
not waiver for an instant in the faith that it is real.

And remember what was said in a proceeding chapter about grati-
tude: Be as thankful for it all the time as you expect to be when it
has taken form. The person who can sincerely thank God for the
things which as yet he owns only in imagination has real faith. He
will get rich. He will cause the creation of whatever he wants.

You do not need to pray repeatedly for things you want. It is not
necessary to tell God about it every day. Your part is to intelligently
formulate your desire for the things which make for a larger life
and to get these desire arranged into a coherent whole, and then to
impress this whole desire upon the formless substance, which has
the power and the will to bring you what you want.

You do not make this impression by repeating strings of words;
you make it by holding the vision with unshakable PURPOSE to
attain it and with steadfast FAITH that you do attain it.

The answer to prayer is not according to your faith while you
are talking, but according to your faith while you are working.
You cannot impress the mind of God by having a special Sab-
bath day set apart to tell him what you want, and then forgetting
him during the rest of the week. You cannot impress him by having
special hours to go into your closet and pray, if you then dismiss
the matter from your mind until the hour of prayer comes again.

Oral prayer is well enough, and has its effect, especially upon
yourself, in clarifying your vision and strengthening your faith,
but it is not your oral petitions which get you what you want. In
order to get rich you do not need a “sweet hour of prayer” You
need to “pray without ceasing.”

And by prayer I mean holding steadily to your vision, with
the purpose to cause its creation into solid form, and the faith
that you are doing so. “Believe that ye receive them.”

Once you have clearly formed your vision, the whole matter turns
on receiving. When you have formed it, it is well to make an oral
statement, addressing the supreme in gratitude. Then, from that
moment on you must, in mind, receive what you ask for.

Live in the new house, wear the fine clothes, ride in the auto-
mobile, go on the journey, and confidently plan for greater jour-
neys. Think and speak of all the things you have asked for in
terms of actual present ownership. Imagine an environment and
a financial condition exactly as you want them, and live all the
time in that mental environment and financial condition until
they take physical shape.

Mind, however, that you do not do this as a mere dreamer
and castle builder. Hold to the FAITH that the imaginary is be-
ing realized and to your PURPOSE to realize it. Remember that
it is faith and purpose in the use of the imagination which make
the difference between the scientist and the dreamer.
And having learned this fact, it is here that you must learn the
proper use of the will.

You must know what
you want and be
specific and definite.
You can never get rich or
start the creative power
into action by sending
out unformed longings
and vague desires.

Something more is
necessary, however,
than merely to see the
picture clearly. If that is
all you do, you are only
a dreamer …

Like certain, the word
purpose also has more
than one meaning.
Sometimes here it
means an intended
result, an intention, or
a reason why. And
sometimes Mr. Wattles
uses it in a manner that
was current in his day,
but rarely used today: to
mean determination.

Once you have clearly
formed your vision, the
whole matter turns on
receiving.

Jun
03

Chapter 7

Gratitude

The illustrations given in the last chapter will have conveyed
to the reader the fact that the first step toward getting rich
is to convey the idea of your wants to the formless sub-
stance. This is true, and you will see that in order to do so it
becomes necessary to relate yourself to the formless intelligence
in a harmonious way.

To secure this harmonious relation is a matter of such primary
and vital importance that I shall give some space to its discus-
sion here and give you instructions which, if you will follow
them, will be certain to bring you into perfect unity of mind with
the supreme power, or God.

The whole process of mental adjustment and attunement can
be summed up in one word: Gratitude.

First, you believe that there is one intelligent substance, from
which all things proceed. Second, you believe that this substance
gives you everything you desire. And third, you relate yourself
to it by a feeling of deep and profound gratitude.

Many people who order their lives rightly in all other ways
are kept in poverty by their lack of gratitude. Having received
one gift from God, they cut the wires which connect them with
him by failing to make acknowledgment.

It is easy to understand that the nearer we live to the source of
wealth, the more wealth we shall receive, and it is easy also to
understand that the soul that is always grateful lives in closer
touch with God than the one which never looks to him in thank-
ful acknowledgment. The more gratefully we fix our minds on
the supreme when good things come to us, the more good things
we will receive, and the more rapidly they will come. And the
reason simply is that the mental attitude of gratitude draws the
mind into closer touch with the source from which the blessings
come.

If it is a new thought to you that gratitude brings your whole
mind into closer harmony with the creative energies of the uni-
verse, consider it well, and you will see that it is true. The good
things you have already have come to you along the line of obedience to certain laws. Gratitude will lead your mind out
along the ways by which things come, and it will keep you in
close harmony with creative thought and prevent you from fall-
ing into competitive thought.

Gratitude alone can keep you looking toward the all, and pre-
vent you from falling into the error of thinking of the supply as
limited and to do that would be fatal to your hopes.

There is a law of gratitude, and it is absolutely necessary that
you should observe the law if you are to get the results you seek.
The law of gratitude is the natural principle that action and reac-
tion are always equal and in opposite directions.

The grateful outreaching of your mind in thankful praise to
the supreme intelligence is a liberation or expenditure of force.
It cannot fail to reach that to which it addressed, and the reac-
tion is an instantaneous movement toward you.

“Draw nigh unto God, and he will draw nigh unto you.” That
is a statement of psychological truth. And if your gratitude is
strong and constant, the reaction in formless substance will be
strong and continuous; the movement of the things you want
will be always toward you. Notice the grateful attitude that Jesus
took, how he always seems to be saying, “I thank thee, Father,
that thou hearest me.”

You cannot exercise much power without
gratitude, for it is gratitude that keeps you connected with power.
But the value of gratitude does not consist solely in getting
you more blessings in the future. Without gratitude you cannot
long keep from dissatisfied thought regarding things as they are.

The moment you permit your mind to dwell with dissatisfac-
tion upon things as they are, you begin to lose ground. You fix
attention upon the common, the ordinary, the poor, the squalid,
and the mean and your mind takes the form of these things.
Then you will transmit these forms or mental images to the form-
less. And the common, the poor, the squalid, and the mean will
come to you.

To permit your mind to dwell upon the inferior is to become
inferior and to surround yourself with inferior things. On the
other hand, to fix your attention on the best is to surround your-
self with the best, and to become the best. The creative power
within us makes us into the image of that to which we give our
attention.

We are of thinking substance, too, and thinking sub-
stance always takes the form of that which it thinks about.
The grateful mind is constantly fixed upon the best. Therefore
it tends to become the best. It takes the form or character of the
best, and will receive the best.

Also, faith is born of gratitude. The grateful mind continually
expects good things, and expectation becomes faith. The reac-
tion of gratitude upon one’s own mind produces faith, and ev-
ery outgoing wave of grateful thanksgiving increases faith. The
person who has no feeling of gratitude cannot long retain a liv-
ing faith, and without a living faith you cannot get rich by the
creative method, as we shall see in the following chapters.

It is necessary, then, to cultivate the habit of being grateful for
every good thing that comes to you and to give thanks continu-
ously. And because all things have contributed to your advance-
ment, you should include all things in your gratitude.

Do not waste a lot of time thinking or talking about the short-
comings or wrong actions of those in power. Their organization
of the world has created your opportunity; all you get really
comes to you because of them. Do not rage against corrupt poli-
ticians. If it were not for politicians we should fall into anarchy
and your opportunity would be greatly lessened.

God has worked a long time and very patiently to bring us up
to where we are in industry and government, and he is going
right on with his work. There is not the least doubt that he will
do away with plutocrats, trust magnates, captains of industry,
and politicians as soon as they can be spared, but in the mean-
time, they are all very necessary.

Remember that they are all helping to arrange the lines of transmission along which your riches will come to you, and be grateful. This will bring you into
harmonious relations with the good in everything, and the good
in everything will move toward you.

Many people who
order their lives rightly in
all other ways are kept
in poverty by their lack
of gratitude.

There is a law of
gratitude, and it is
absolutely necessary
that you should observe
the law if you are to get
the results you seek.

… because all things
have contributed to your
advancement, you
should include all things
in your gratitude.

May
25

Chapter 6

How Riches Come To You

When I say that you do not have to drive sharp bargains, I
do not mean that you do not have to drive any bargains
at all or that you are above the necessity for having any
dealings with your fellow men. I mean that you will not need to
deal with them unfairly. You do not have to get something for
nothing, but can give to every person more than you take from him.

You cannot give everyone more in cash market value than you
take from him, but you can give him more in use value than the
cash value of the thing you take from him. The paper, ink, and
other material in this book may not be worth the money you pay
for it, but if the ideas suggested by it bring you thousands of
dollars, you have not been wronged by those who sold it to you.
They have given you a great use value for a small cash value.

Let us suppose that I own a picture by one of the great artists,
which, in a developed society, is worth thousands of dollars. I
take it to Baffin Bay and by ìsalesmanshipî induce a native
dweller to give a bundle of furs worth $500 for it. I have really
wronged him, for he has no use for the picture. It has no use
value to him; it will not add to his life.

But suppose I give him a gun worth $50 for his furs. Then he
has made a good bargain. He has use for the gun. It will get him
many more furs and much food; it will add to his life in every
way. It will make him rich.

When you rise from the competitive to the creative plane, you
can scan your business transactions very strictly, and if you are
selling any person anything which does not add more to his life
than the thing he give you in exchange, you can afford to stop it.
You do not have to beat anybody in business. And if you are in
a business which does beat people, get out of it at once.
Give everyone more in use value than you take from him in
cash value. Then you are adding to the life of the world by every
business transaction.

If you have people working for you, you must take from them
more in cash value than you pay them in wages, but you can so
organize your business that it will be filled with the principle of advancement, and so that each employee who wishes to do so
may advance a little every day.

You can make your business do for your employees what this
book is doing for you. You can so conduct your business that it
will be a sort of ladder by which every employee who will take
the trouble may climb to riches himself. And given the opportu-
nity, if he will not do so, it is not your fault.

And finally, just because you are to cause the creation of your
riches from formless substance which permeates all your envi-
ronment, it does not follow that they are to take shape from the
atmosphere and come into being before your eyes.

If you want a sewing machine, for instance, I do not mean to
tell you that you are to impress the thought of a sewing machine
on thinking substance until the machine is formed without hands,
in the room where you sit or elsewhere. But if you want a sew-
ing machine, hold the mental image of it with the most positive
certainty that it is being made or is on its way to you. After once
forming the thought, have the most absolute and unquestioning
faith that the sewing machine is coming. Never think of it or
speak of it in any other way than as being sure to arrive. Claim it
as already yours.

It will be brought to you by the power of the supreme intelli-
gence, acting upon the minds of men. If you live in Maine, it
may be that a person will be brought from Texas or Japan to
engage in some transaction which will result in your getting what
you want. If so, the whole matter will be as much to that personís
advantage as it is to yours.

Do not forget for a moment that the thinking substance is
through all, in all, communicating with all, and can influence
all. The desire of thinking substance for fuller life and better liv-
ing has caused the creation of all the sewing machines already
made, and it can cause the creation of millions more ó and will,
whenever people set it in motion by desire and faith and by act-
ing in a certain way.

You can certainly have a sewing machine in your house, and
it is just as certain that you can have any other thing or things
which you want and which you will use for the advancement of
your own life and the lives of others.

You need not hesitate about asking largely. “It is your Fatherís
pleasure to give you the kingdom” said Jesus.

Original substance wants to live all that is possible in you,
and wants you to have all that you can use and will use for the
living of the most abundant life. If you fix upon your consciousness the fact that your desire for the possession of riches is one with the desire of the supreme
power for more complete expression, your faith becomes invincible.

Once I saw a little boy sitting at a piano, vainly trying to bring
harmony out of the keys. I saw that he was grieved and pro-
voked by his inability to play real music. I asked him the cause
of his vexation, and he answered, ìI can feel the music in me,
but I canít make my hands go right.î The music in him was the
URGE of original substance, containing all the possibilities of all
life. All that there is of music was seeking expression through
the child.

God, the one substance, is trying to live and do and enjoy things
through humanity. He is saying ìI want hands to build wonder-
ful structures, to play divine harmonies, to paint glorious pic-
tures. I want feet to run my errands, eyes to see my beauties,
tongues to tell mighty truths and to sing marvelous songs.

All that there is of possibility is seeking expression through
people. God wants those who can play music to have pianos and
every other instrument and to have the means to cultivate their
talents to the fullest extent. He wants those who can appreciate
beauty to be able to surround themselves with beautiful things.
He wants those who can discern truth to have every opportu-
nity to travel and observe. He wants those who can appreciate
dress to be beautifully clothed, and those who can appreciate
good food to be luxuriously fed.

He wants all these things because it is himself that enjoys and
appreciates them; they are his creation. It is God who wants to
play, and sing, and enjoy beauty, and proclaim truth, and wear
fine clothes, and eat good foods.

“It is God that worketh in you
to will and to do” said the apostle Paul.

The desire you feel for riches is the infinite, seeking to express
himself in you as he sought to find expression in the little boy at
the piano.

So you need not hesitate to ask largely. Your part is to focus
on and express that desire to God.

This is a difficult point with most people. They retain some-
thing of the old idea that poverty and self-sacrifice are pleasing
to God. They look upon poverty as a part of the plan, a necessity
of nature. They have the idea that God has finished his work,
and made all that he can make, and that the majority of people
must stay poor because there is not enough to go around. They
hold to so much of this erroneous thought that they feel ashamed to ask for wealth.

They try not to want more than a very modest
competence, just enough to make them fairly comfortable.
I recall now the case of one student who was told that he must
get in mind a clear picture of the things he desired, so that the
creative thought of them might be impressed on formless sub-
stance. He was a very poor man, living in a rented house and
having only what he earned from day to day, and he could not
grasp the fact that all wealth was his.

So, after thinking the matter over, he decided that he might
reasonably ask for a new rug for the floor of his best room and a
coal stove to heat the house during the cold weather. Following
the instructions given in this book, he obtained these things in a
few months.

And then it dawned upon him that he had not asked enough.
He went through the house in which he lived, and planned all
the improvements he would like to make in it. He mentally added
a bay window here and a room there until it was complete in his
mind as his ideal home, and then he planned its furnishings.
Holding the whole picture in his mind, he began living in the
certain way and moving toward what he wanted – and he owns
the house now and is rebuilding it after the form of his mental
image. And now, with still larger faith, he is going on to get
greater things.

It has been unto him according to his faith, and so it is with
you – and with all of us.

They have the idea that
God has finished his
work, and made all that
he can make, and that
the majority of people
must stay poor because
there is not enough to
go around

You need not hesitate
about asking largely.

Give everyone more in
use value than you take
from him in cash value.
Then you are adding to
the life of the world by
every business
transaction.

Following the
instructions given in this
book, he obtained these
things in a few months.
And then it dawned
upon him that he had
not asked enough.

May
16

Chapter 5

Increasing Life

You must get rid of the last vestige of the old idea that there
is a Deity whose will it is that you should be poor or whose
purposes may be served by keeping you in poverty.
The intelligent substance which is all, and in all, and which
lives in all and lives in you, is a consciously living substance.

Being a consciously living substance, it must have the nature
and inherent desire of every living intelligence for increase of
life. Every living thing must continually seek for the enlarge-
ment of its life, because life, in the mere act of living, must in-
crease itself.

A seed, dropped into the ground, springs into activity, and in
the act of living produces a hundred more seeds; life, by living,
multiplies itself. It is forever becoming more. It must do so, if it
continues to be at all.

Intelligence is under this same necessity for continuous in-
crease. Every thought we think makes it necessary for us to think
another thought; consciousness is continually expanding. Every
fact we learn leads us to the learning of another fact; knowledge
is continually increasing. Every talent we cultivate brings to the
mind the desire to cultivate another talent; we are subject to the
urge of life, seeking expression, which ever drives us on to know
more, to do more, and to be more.

In order to know more, do more, and be more we must have
more. We must have things to use, for we learn, and do, and
become only by using things. We must get rich so that we can
live more.

The desire for riches is simply the capacity for larger life seek-
ing fulfillment. Every desire is the effort of an unexpressed pos-
sibility to come into action. It is power seeking to manifest which
causes desire. That which makes you want more money is the
same as that which makes the plant grow; it is life seeking fuller
expression.

The one living substance must be subject to this inherent law
of all life. It is permeated with the desire to live more, and that is
why it is under the necessity of creating things. The one substance which causes desire – desires to live more in and through you. Therefore it wants you to have all the things you can use.

It is the desire of God that you should get rich. He wants you
to get rich because he can express himself better through you if
you have plenty of things to use in giving him expression. He
can live more in you if you have unlimited command of the means
of life.

The universe desires you to have everything you want to have.
Nature is friendly to your plans. Everything is naturally for you.
Make up your mind that this is true.

It is essential, however, that your purpose should harmonize
with the purpose that is in all. You must want real life, not mere
pleasure or sensual gratification. Life is the performance of func-
tion, and the individual really lives only when he performs ev-
ery function – physical, mental, and spiritual – of which he is
capable, without excess in any.

You do not want to get rich in order to live swinishly, for the
gratification of animal desires. That is not life. But the perfor-
mance of every physical function is a part of life, and no one
lives completely who denies the impulses of the body a normal
and healthful expression.

You do not want to get rich solely to enjoy mental pleasures,
to get knowledge, to gratify ambition, to outshine others, to be
famous. All these are a legitimate part of life, but the person
who lives for the pleasures of the intellect alone will only have a
partial life, and he will never be satisfied with his lot.

You do not want to get rich solely for the good of others, to
lose yourself for the salvation of mankind, to experience the joys
of philanthropy and sacrifice. The joys of the soul are only a part
of life, and they are no better or nobler than any other part.

You want to get rich in order that you may eat, drink, and be
merry when it is time to do these things; in order that you may
surround yourself with beautiful things, see distant lands, feed
your mind, and develop your intellect; in order that you may
love others and do kind things, and be able to play a good part
in helping the world to find truth.

But remember that extreme altruism is no better and no nobler
than extreme selfishness; both are mistakes. Get rid of the idea that
God wants you to sacrifice yourself for others and that you can
secure his favor by doing so. God requires nothing of the kind.
What God wants is that you should make the most of yourself,
for yourself, and for others. And you can help others more by
making the most of yourself than in any other way.

Every desire is the
effort of an unexpressed
possibility to come into
action. It is power
seeking to manifest.

The universe desires
you to have everything
you want to have.
Nature is friendly to
your plans. Everything is
naturally for you. Make
up your mind that this is
true.

You can make the most of yourself only by getting rich, so it is
right and praiseworthy that you should give your first and best
thought to the work of acquiring wealth.

Remember, however, that the desire of substance is for all, and
its movements must be for more life to all. It cannot be made to
work for less life to any, because it is equally in all, seeking riches
and life.

Intelligent substance will make things for you, but it will not
take things away from someone else and give them to you.
You must get rid of the thought of competition.

You are to create, not to compete for what is already created.
You do not have to take anything away from anyone.
You do not have to drive sharp bargains.
You do not have to cheat or to take advantage. You do not
need to let anyone work for you for less than he earns.
You do not have to covet the property of others or to look at it
with wishful eyes. No one has anything of which you cannot have
the like, and that without taking what he has away from him.
You are to become a creator, not a competitor.

You are going to get what you want, but in such a way that when you get it every other person whom you affect will have more than he has now.

I am aware that there are those who get a vast amount of money
by proceeding in direct opposition to the statements in the para-
graph above, and may add a word of explanation here. Indi-
viduals of that type who become very rich do so sometimes purely
by their extraordinary ability on the plane of competition, and
sometimes they unconsciously relate themselves to substance in
its great purposes and movements for the general upbuilding
through industrial evolution. Rockefeller, Carnegie, Morgan, et
al., have been the unconscious agents of the supreme in the nec-
essary work of systematizing and organizing productive indus-
try, and in the end their work will contribute immensely toward
increased life for all. But their day is nearly over.

They have organized production and will soon be succeeded by the agents of
the multitude, who will organize the machinery of distribution.
They are like the monster reptiles of the prehistoric eras. They
play a necessary part in the evolutionary process, but the same
power which produced them will dispose of them. And it is well
to bear in mind that they have never been really rich; a record of
the private lives of most of this class will show that they have
really been most abject and wretched.

Riches secured on the competitive plane are never satisfactory
and permanent. They are yours today and another’s tomorrow.

You are to become
a creator, not a
competitor. You are
going to get what you
want, but in such a way
that when you get it
every other person
whom you affect will
have more than he has
now.

Remember, if you are to become rich in a scientific and certain
way, you must rise entirely out of competitive thought. You must
never think for a moment that the supply is limited. Just as soon
as you begin to think that all the money is being “cornered” and
controlled by others, and that you must exert yourself to get
laws passed to stop this process, and so on – in that moment
you drop into the competitive mind and your power to cause
creation is gone for the time being.

And what is worse, you will probably arrest the creative move-
ments you have already begun.

KNOW that there are countless millions of dollars worth of
gold in the mountains of the earth, not yet brought to light. And
know that if there were not, more would be created from think-
ing substance to supply your needs.

KNOW that the money you need will come, even if it is neces-
sary for a thousand men to be led to the discovery of new gold
mines tomorrow.

Never look at the visible supply. Look always at the limitless riches
in formless substance, and KNOW that they are coming to you as fast
as you can receive and use them. Nobody, by cornering the visible
supply, can prevent you from getting what is yours.

So never allow yourself to think for an instant that all the best
building spots will be taken before you get ready to build your
house, unless you hurry. Never worry about the trusts and com-
bines, and get anxious for fear they will soon come to own the
whole earth. Never get afraid that you will lose what you want
because some other person “beats you to it.” That cannot possi-
bly happen.

You are not seeking anything that is possessed by anybody
else; you are causing what you want to be created from formless
substance, and the supply is without limits. Stick to the formu-
lated statement:

There is a thinking stuff from which all things are made, and which,
in its original state, permeates, penetrates, and fills the interspaces of
the universe.

A thought, in this substance produces the thing that is imaged by the
thought.

A person can form things in his thought, and, by impressing his
thought upon formless substance, can cause the thing he thinks about
to be created.

Never get afraid that
you will lose what you
want because some
other person “beats you
to it.” That cannot
possibly happen.

May
12

Chapter 4

The First Principle in
The Science of Getting Rich

Thought is the only power which can produce tangible riches
from the formless substance. The stuff from which all things
are made is a substance which thinks, and a thought of
form in this substance produces the form.

Original substance moves according to its thoughts; every form
and process you see in nature is the visible expression of a thought
in original substance. As the formless stuff thinks of a form, it
takes that form; as it thinks of a motion, it makes that motion.
That is the way all things were created.

We live in a thought world, which is part of a thought uni-
verse. The thought of a moving universe extended throughout
formless substance, and the thinking stuff – moving according
to that thought – took the form of systems of planets, and main-
tains that form. Thinking substance takes the form of its thought,
and moves according to the thought.

Holding the idea of a circling system of suns and worlds, it
takes the form of these bodies, and moves them as it thinks. Think-
ing the form of a slow-growing oak tree, it moves accordingly,
and produces the tree, though centuries may be required to do
the work. In creating, the formless seems to move according to
the lines of motion it has established. In other words, the thought
of an oak tree does not cause the instant formation of a full-grown
tree, but it does start in motion the forces which will produce the
tree, along established lines of growth.

Every thought of form, held in thinking substance, causes the
creation of the form, but always, or at least generally, along lines
of growth and action already established.

The thought of a house of a certain construction, if it were
impressed upon formless substance, might not cause the instant
formation of the house, but it would cause the turning of
creative energies already working in trade and commerce into such channels as to result in the speedy building of the house.
And if there were no existing channels through which the cre-
ative energy could work, then the house would be formed di-
rectly from primal substance, without waiting for the slow pro-
cesses of the organic and inorganic world.

No thought of form can be impressed upon original substance with-
out causing the creation of the form.

A person is a thinking center and can originate thought. All the
forms that a person fashions with his hands must first exist in his
thought. He cannot shape a thing until he has thought that thing.
So far, humankind has confined its efforts wholly to the work
of its hands, applying manual labor to the world of forms and
seeking to change or modify those already existing. Humankind
has never thought of trying to cause the creation of new forms
by impressing thought upon formless substance.

When a person has a thought-form, he takes material from the
forms of nature and makes an image of the form which is in his
mind. People have, so far, made little or no effort to cooperate
with formless intelligence – to work with the Father.

The individual has not dreamed that he can do what he seeth the Fa-
ther doing. An individual reshapes and modifies existing forms
by manual labor and has given no attention to the question of
whether he may produce things from formless substance by com-
municating his thoughts to it.

We propose to prove that he may do so – to prove that any
man or woman may do so – and to show how. As our first step,
we must lay down three fundamental propositions.

First, we assert that there is one original formless stuff or sub-
stance from which all things are made. All the seemingly many
elements are but different presentations of one element. All the
many forms found in organic and inorganic nature are but dif-
ferent shapes, made from the same stuff. And this stuff is think-
ing stuff – a thought held in it produces the form of the thought.
Thought, in thinking substance, produces shapes. A human be-
ing is a thinking center, capable of original thought. If a person
can communicate his thought to original thinking substance, he
can cause the creation, or formation, of the thing he thinks about.

To summarize this:

There is a thinking stuff from which all things are made, and which,
in its original state, permeates, penetrates, and fills the interspaces of
the universe.

A thought in this substance produces the thing that is imaged by the
thought.

All the forms that a
person fashions with his
hands must first exist in
his thought. He cannot
shape a thing until he
has thought that thing.

A person can form things in his thought, and, by impressing his
thought upon formless substance, can cause the thing he thinks about
to be created.

It may be asked if I can prove these statements, and without
going into details I answer that I can do so, both by logic and
experience.

Reasoning back from the phenomena of form and thought, I
come to one original thinking substance, and reasoning forward
from this thinking substance, I come to a person’s power to cause
the formation of the thing he thinks about.

And by experiment, I find the reasoning true. This is my strong-
est proof.

If one person who reads this book gets rich by doing what it
tells him to do, that is evidence in support of my claim, but if
every person who does what it tells him to do gets rich, that is posi-
tive proof until someone goes through the process and fails.

The theory is true until the process fails, and this process will not
fail, for everyone who does exactly what this book tells him to do will
get rich.

I have said that people get rich by doing things in a certain
way, and in order to do so, people must become able to think in
a certain way.

A person’s way of doing things is the direct result of the way
he thinks about things.

To do things in the way you want to do them, you will have to
acquire the ability to think the way you want to think. This is the
first step toward getting rich.

And to think what you want to think is to think TRUTH, re-
gardless of appearances.

Every individual has the natural and inherent power to think
what he wants to think, but it requires far more effort to do so
than it does to think the thoughts which are suggested by ap-
pearances.

To think according to appearances is easy; to think
truth regardless of appearances is laborious and requires the ex-
penditure of more power than any other work we are called upon
to perform.

There is no labor from which most people shrink as they do
from that of sustained and consecutive thought. It is the hardest
work in the world. This is especially true when truth is contrary
to appearances. Every appearance in the visible world tends to
produce a corresponding form in the mind which observes it,
and this can only be prevented by holding the thought of the
TRUTH.

A person’s way of
doing things is the direct
result of the way he
thinks about things.

To look upon the appearances of poverty will produce corre-
sponding forms in your own mind, unless you hold to the truth
that there is no poverty; there is only abundance.

To think health when surrounded by the appearances of dis-
ease or to think riches when in the midst of the appearances of
poverty requires power, but whoever acquires this power be-
comes a master mind. That person can conquer fate and can have
what he wants.

This power can only be acquired by getting hold of the basic
fact which is behind all appearances, and that fact is that there is
one thinking substance from which and by which all things are
made.

Then we must grasp the truth that every thought held in this
substance becomes a form, and that a person can so impress his
thoughts upon it as to cause them to take form and become vis-
ible things.

When we realize this we lose all doubt and fear, for we know
that we can create what we want to create, we can get what we
want to have, and can become what we want to be. As a first
step toward getting rich, you must believe the three fundamen-
tal statements given previously in this chapter, and in order to
emphasize them, I repeat them here:

There is a thinking stuff from which all things are made, and which,
in its original state, permeates, penetrates, and fills the interspaces of
the universe.

A thought in this substance produces the thing that is imaged by the
thought.

A person can form things in his thought, and, by impressing his
thought upon formless substance, can cause the thing he thinks about
to be created.

You must lay aside all other concepts of the universe, and you
must dwell upon this until it is fixed in your mind and has be-
come your habitual thought. Read these statements over and over
again. Fix every word upon your memory and meditate upon
them until you firmly believe what they say. If a doubt comes to
you, cast it aside.

Do not listen to arguments against this idea.

Do not go to churches or lectures where a contrary concept of
things is taught or preached. Do not read magazines or books
which teach a different idea. If you get mixed up in your under-
standing, belief, and faith, all your efforts will be in vain.

Do not ask why these things are true nor speculate as to how
they can be true. Simply take them on trust. The science of get-
ting rich begins with the absolute acceptance of this.

When we realize this
we lose all doubt and
fear, for we know that
we can create what we
want to create, we can
get what we want to
have, and can become
what we want to be.

We live in a thought
world, which is part of a
thought universe.

May
10

Chapter 3

Is Opportunity Monopolized?

No one is kept poor because other people have monopo-
lized the wealth and have put a fence around it. You may
be shut off from engaging in business in certain lines, but
there are other channels open to you.

At different periods the tide of opportunity sets in different
directions, according to the needs of the whole and the particu-
lar stage of social evolution which has been reached. There is
abundance of opportunity for the person who will go with the
tide, instead of trying to swim against it.

So workers, either as individuals or as a class, are not deprived
of opportunity. The workers are not being ìkept downî by their
masters; they are not being ìgroundî by the trusts and big busi-
ness. As a class, they are where they are because they do not do
things in a certain way.

The working class may become the master class whenever they
will begin to do things in a certain way. The law of wealth is the
same for them as it is for all others. This they must learn, and
they will remain where they are as long as they continue to do as
they do. The individual worker, however, is not held down by
an entire classís ignorance of these laws; he can follow the tide
of opportunity to riches, and this book will tell him how.
No one is kept in poverty by a shortness in the supply of riches;
there is more than enough for all. A palace as large as the capitol
at Washington might be built for every family on earth from the
building material in the United States alone, and under inten-
sive cultivation this country would produce wool, cotton, linen,
and silk enough to clothe each person in the world finer than
Solomon was arrayed in all his glory, together with food enough
to feed them all luxuriously.

The visible supply is practically inexhaustible, and the invis-
ible supply really is inexhaustible.

Everything you see on earth is made from one original substance,
out of which all things proceed. New forms are constantly being
made, and older ones are dissolving, but all are shapes assumed
by one thing.

No one is kept in
poverty by a shortness
in the supply of riches;
there is more than
enough for all.

There is no limit to the supply of formless stuff, or original
substance. The universe is made out of it, but it was not all used
in making the universe. The spaces in, through, and between the
forms of the visible universe are permeated and filled with the
original substance, with the formless stuff – with the raw mate-
rial of all things.

Ten thousand times as much as has been made
might still be made, and even then we should not have exhausted
the supply of universal raw material.

No one, therefore, is poor because nature is poor or because
there is not enough to go around.

Nature is an inexhaustible storehouse of riches; the supply will
never run short. Original substance is alive with creative energy,
and is constantly producing more forms. When the supply of
building material is exhausted, more will be produced. When
the soil is exhausted so that food stuffs and materials for cloth-
ing will no longer grow upon it, it will be renewed or more soil
will be made. When all the gold and silver has been dug from
the earth, if humanity is still in such a stage of social develop-
ment that it needs gold and silver, more will produced from the
formless. The formless stuff responds to the needs of mankind;
it will not let the world be without any good thing.

This is true of humankind collectively. The race as a whole is
always abundantly rich, and if individuals are poor it is because
they do not follow the certain way of doing things which makes
the individual rich.

The formless stuff is intelligent; it is stuff which thinks. It is
alive and is always impelled toward more life.
It is the natural and inherent impulse of life to seek to live
more; it is the nature of intelligence to enlarge itself, and of con-
sciousness to seek to extend its boundaries and find fuller ex-
pression. The universe of forms has been made by formless liv-
ing substance throwing itself into form in order to express itself
more fully.

The universe is a great living presence, always moving inher-
ently toward more life and fuller functioning. Nature is formed
for the advancement of life, and its impelling motive is the in-
crease of life. Because of this, everything which can possibly
minister to life is bountifully provided. There can be no lack un-
less God is to contradict himself and nullify his own works.

You are not kept poor by lack in the supply of riches. It is a
fact which I shall demonstrate a little farther on that even the
resources of the formless supply are at the command of the man
or woman who will act and think in a certain way.

the resources of the
formless supply are at
the command of the
man or woman who will
act and think in a
certain way.

May
05

Chapter 2

There Is A Science of Getting Rich

There is a science of getting rich, and it is an exact science,
like algebra or arithmetic. There are certain laws which
govern the process of acquiring riches, and once these laws
are learned and obeyed by anyone, that person will get rich with
mathematical certainty.

The ownership of money and property comes as a result of
doing things in a certain way, and those who do things in this
certain way ó whether on purpose or accidentally – get rich,
while those who do not do things in this certain way – no mat-
ter how hard they work or how able they are – remain poor.
It is a natural law that like causes always produce like effects,
and, therefore, any man or woman who learns to do things in
this certain way will infallibly get rich.

That the above statement is true is shown by the following facts:
Getting rich is not a matter of environment, for if it were, all
the people in certain neighborhoods would become wealthy. The
people of one city would all be rich, while those of other towns
would all be poor, or all the inhabitants of one state would roll
in wealth, while those of an adjoining state would be in poverty.

But everywhere we see rich and poor living side by side, in
the same environment, and often engaged in the same vocations.
When two people are in the same locality and in the same busi-
ness, and one gets rich while the other remains poor, it shows
that getting rich is not primarily a matter of environment. Some
environments may be more favorable than others, but when two
people in the same business are in the same neighborhood and
one gets rich while the other fails, it indicates that getting rich is
the result of doing things in a certain way.

And further, the ability to do things in this certain way is not
due solely to the possession of talent, for many people who have
great talent remain poor, while others who have very little talent
get rich.

Studying the people who have gotten rich, we find that they
are an average lot in all respects, having no greater talents and
abilities than other people have. They have not become rich because they possess talents and abilities that others do not
have, but because they happen to do things in a certain way.
Getting rich is not the result of saving, or thrift. Many very
penurious people are poor, while free spenders often get rich.
Nor is getting rich due to doing things which others fail to do,
for two people in the same business often do almost exactly the
same things, and one gets rich while the other remains poor or
becomes bankrupt.
From all these things, we must come to the conclusion that
getting rich is the result of doing things in a certain way.
If getting rich is the result of doing things in a certain way,
and if like causes always produce like effects, then any man or
woman who can do things in that way can become rich, and the
whole matter is brought within the domain of exact science.

The question arises here as to whether this certain way may
not be so difficult that only a few may follow it. As we have
seen, this cannot be true (as far as natural ability is concerned).
Talented people get rich, and blockheads get rich; intellectually
brilliant people get rich, and very stupid people get rich; physi-
cally strong people get rich, and weak and sickly people get rich.
Some degree of ability to think and understand is, of course,
essential, but insofar as natural ability is concerned, any man or
woman who has sense enough to read and understand these
words can certainly get rich.

Also, we have seen that it is not a matter of environment. Yes,
location counts for something. One would not go to the heart of
the Sahara and expect to do successful business.
Getting rich involves the necessity of dealing with people and
of being where there are people to deal with, and if these people
are inclined to deal in the way you want to deal, so much the
better. But that is about as far as environment goes. If anybody
else in your town can get rich, so can you, and if anybody else in
your state can get rich, so can you.

Again, it is not a matter of choosing some particular business
or profession. People get rich in every business and in every pro-
fession, while their next door neighbors in the very same voca-
tion remain in poverty.

It is true that you will do best in a business which you like and
which is congenial to you. And if you have certain talents which
are well developed, you will do best in a business which calls
for the exercise of those talents.

Also, you will do best in a business which is suited to your
locality: An ice cream parlor would do better in a warm climate than in Greenland, and a salmon fishery will succeed better in
the northwest than in Florida, where there are no salmon.
But, aside from these general limitations, getting rich is not
dependent upon your engaging in some particular business, but
upon your learning to do things in a certain way. If you are now
in business and anybody else in your locality is getting rich in
the same business, while you are not getting rich, it is simply
because you are not doing things in the same way that the other
person is doing them.

No one is prevented from getting rich by lack of capital. True,
as you get capital the increase becomes more easy and rapid, but
one who has capital is already rich and does not need to con-
sider how to become so. No matter how poor you may be, if you
begin to do things in the certain way you will begin to get rich
and you will begin to have capital. The getting of capital is a part
of the process of getting rich and it is a part of the result which
invariably follows the doing of things in the certain way.
You may be the poorest person on the continent and be deeply
in debt. You may have neither friends, influence, nor resources,
but if you begin to do things in this way, you must infallibly
begin to get rich, for like causes must produce like effects. If you
have no capital, you can get capital. If you are in the wrong busi-
ness, you can get into the right business. If you are in the wrong
location, you can go to the right location.

And you can do so by beginning in your present business and
in your present location to do things in the certain way which
always causes success. You must begin to live in harmony with
the laws governing the universe.

You must begin to live
in harmony with the
laws governing the
universe.

Studying the people
who have gotten rich,
we find that they are an
average lot in all
respects, having no
greater talents and
abilities than other
people have.

You’ll soon be quite
familiar with the phrase,
certain way! Be sure to
note that the word
certain has two
meanings which both
apply here:

1. specific or particular,

2. having no doubt,
convinced, sure.


To Be Cont.

May
03

The person who owns all he wants for the living of all the life
he is capable of living is rich, and no person who has not plenty
of money can have all he wants. Life has advanced so far and
become so complex that even the most ordinary man or woman
requires a great amount of wealth in order to live in a manner
that even approaches completeness. Every person naturally wants
to become all that they are capable of becoming. This desire to
realize innate possibilities is inherent in human nature; we can-
not help wanting to be all that we can be. Success in life is be-
coming what you want to be. You can become what you want to

We live for the body,
we live for the mind, we
live for the soul. No one
of these is better or
holier than the other …
only by making use of things, and you can have the free use of
things only as you become rich enough to buy them. To under-
stand the science of getting rich is therefore the most essential of
all knowledge.

There is nothing wrong in wanting to get rich. The desire for
riches is really the desire for a richer, fuller, and more abundant
life and that desire is praiseworthy. The person who does not
desire to live more abundantly is abnormal, and so the person
who does not desire to have money enough to buy all he wants
is abnormal.

There are three motives for which we live: We live for the body,
we live for the mind, we live for the soul. No one of these is
better or holier than the other; all are alike desirable, and no one
of the three – body, mind, or soul – can live fully if either of the
others is cut short of full life and expression. It is not right or
noble to live only for the soul and deny mind or body, and it is
wrong to live for the intellect and deny body or soul.

We are all acquainted with the loathsome consequences of liv-
ing for the body and denying both mind and soul, and we see
that real life means the complete expression of all that a person
can give forth through body, mind, and soul. Whatever he can
say, no one can be really happy or satisfied unless his body is
living fully in its every function, and unless the same is true of
his mind and his soul. Wherever there is unexpressed possibility
or function not performed, there is unsatisfied desire. Desire is
possibility seeking expression or function seeking performance.
A person cannot live fully in body without good food, com-
fortable clothing, and warm shelter, and without freedom from
excessive toil. Rest and recreation are also necessary to his physi-
cal life.

One cannot live fully in mind without books and time to study
them, without opportunity for travel and observation, or with-
out intellectual companionship.

To live fully in mind a person must have intellectual recre-
ations, and must surround himself with all the objects of art and
beauty he is capable of using and appreciating.
To live fully in soul, a person must have love, and love is de-
nied fullest expression by poverty.

A person’s highest happiness is found in the bestowal of ben-
efits on those he loves; love finds its most natural and spontane-
ous expression in giving. The individual who has nothing to give
cannot fill his place as a spouse or parent, as a citizen, or as a
human being. It is in the use of material things that a person
finds full life for his body, develops his mind, and unfolds his
soul. It is therefore of supreme importance to each individual to
be rich.

It is perfectly right that you should desire to be rich. If you are
a normal man or woman you cannot help doing so. It is perfectly
right that you should give your best attention to the science of
getting rich, for it is the noblest and most necessary of all stud-
ies. If you neglect this study, you are derelict in your duty to
yourself, to God and humanity, for you can render to God and
humanity no greater service than to make the most of yourself.

To be cont…..

May
02

Author’s Preface

This book is pragmatical, not philosophical – a practical
manual, not a treatise upon theories. It is intended for the
men and women whose most pressing need is for money,
who wish to get rich first, and philosophize afterward. It is for
those who want results and who are willing to take the conclu-
sions of science as a basis for action, without going into all the
processes by which those conclusions were reached.

It is expected that the reader will take the fundamental state-
ments upon faith, just as he would take statements concerning a
law of electrical action if they were promulgated by a Marconi
or an Edison, and, taking the statements upon faith, that he will
prove their truth by acting upon them without fear or hesitation.
Every man or woman who does this will certainly get rich, for
the science herein applied is an exact science and failure is im-
possible.

In writing this book I have sacrificed all other considerations
to plainness and simplicity of style, so that all might understand.
The plan of action laid down herein was deduced from the con-
clusions of philosophy. It has been thoroughly tested, and bears
the supreme test of practical experiment: It works.

Wallace D. Wattles

In this book, I shall not
speak of riches in a
figurative way. To be
really rich does not
mean to be satisfied or
contented with a little.

Chapter 1

The Right To Be Rich

Whatever may be said in praise of poverty, the fact remains
that it is not possible to live a really complete or success-
ful life unless one is rich. No one can rise to his greatest
possible height in talent or soul development unless he has plenty
of money, for to unfold the soul and to develop talent he must
have many things to use, and he cannot have these things unless
he has money to buy them with.

A person develops in mind, soul, and body by making use of
things, and society is so organized that we must have money in
order to become the possessors of things. Therefore, the basis of
all advancement must be the science of getting rich.
The object of all life is development, and everything that lives
has an inalienable right to all the development it is capable of
attaining.

A person’s right to life means his right to have the free and
unrestricted use of all the things which may be necessary to his
fullest mental, spiritual, and physical unfoldment; or, in other
words, his right to be rich.

In this book, I shall not speak of riches in a figurative way. To
be really rich does not mean to be satisfied or contented with a
little. No one ought to be satisfied with a little if he is capable of
using and enjoying more. The purpose of nature is the advance-
ment and unfoldment of life, and everyone should have all that
can contribute to the power, elegance, beauty, and richness of
life. To be content with less is sinful.

to be continued…..