poverty

The rich man has his motorcar, His country and his town estate, He smokes a fifty-cent cigar And jeers at Fate. He frivols through the livelong day, He knows not Poverty, her pinch. His lot seems light, his heart seems gay; He has a cinch. Yet though my lamp burns low and dim, Though I must slave for livelihood- Think you that I would change with him? You bet I would!

The child was diseased at birth, stricken with a hereditary ill that only the most vital men are able to shake off. I mean poverty - the most deadly and prevalent of all diseases.

'Tis so much joy! 'tis so much joy!
If I should fail, what poverty!
And yet, as poor as I
Have ventured all upon a throw,
Have gained - yes, hesitated so,
This side the victory.

The heart of the matter, as I see it, is the stark fact that world poverty is primarily a problem of two million villages, and thus a problem of two thousand million villagers.

The worst effect of sin is within and is manifest not in poverty, and pain, and bodily defacement, but in the discrowned faculties, the unworthy love, the low ideal, the brutalized and enslaved spirit.

In other countries poverty is a misfortune - with us it is a crime.

Poverty has strange bedfellows.

The world has a way of giving what is demanded of it. If you are frightened and look for failure and poverty, you will get them, no matter how hard you may try to succeed. Lack of faith in yourself, in what life will do for you, cuts you off from the good things of the world. Expect victory and you make victory. Nowhere is this truer than in business life, where bravery and faith bring both material and spiritual rewards.

Poverty must have many satisfactions, else there would not be so many poor people.

Above all, it is not necessary that we should have any unexpected, extraordinary experiences in meditation. This can happen, but if it does not, it is not a sign that the meditation period has been useless. Not only at the beginning, but repeatedly, there will be times when we feel a great spiritual dryness and apathy, an aversion, even an inability to meditate. We dare not be balked by such experiences. Above all, we must not allow them to keep us from adhering to our meditation period with great patience and fidelity. It is, therefore, not good for us to take too seriously the many untoward experiences we have with ourselves in meditation. It is here that our old vanity and our illicit claims upon God may creep in by a pious detour, as if it were our right to have nothing but elevating and fruitful experiences, and as if the discovery of our own inner poverty were quite beneath our dignity. With that attitude, we shall make no progress.