Vanguard Life Quotes

Life is nothing but changes. Don't resist changes, but be the vanguard of it.

Life, as a part, is interwoven with the life of the whole, not only present, but past and future, for while men come and go the folk lives on, continuous, eternal, providing its members perform their duty to it. Thus, in identifying himself with his folk man prolongs himself through the multiplicity of his ancestors and his descendants, and thereby attains immortality.

And it is awful here, there is no other way to say it. But I believe that Detroit is America’s city. It was the vanguard of our way up, just as it is the vanguard of our way down. And one hopes the vanguard of our way up again. Detroit is Pax Americana...America’s way of life was built here.

Three things saved us: Our unwavering 50% savings rate. Avoiding debt. We’ve never even had a car payment. Finally embracing the indexing lessons Jack Bogle—the founder of The Vanguard Group and the inventor of index funds—perfected 40 years ago.

In the secular world, women are also credited with having a sense of good that is intrinsically female, a sense of good that men do not have. This is a frequent feature of contemporary environmentalist or antimilitarist movements. Women are seen to have an inborn commitment to both clean air and peace, a moral nature that abhors pollution and murder. Being good or moral is viewed as a particular biological capacity of women and as a result women are the natural guardians of morality: a moral vanguard as it were. Organizers use this appeal to women all the time. Motherhood is especially invoked as biological proof that women have a special relationship to life, a special sensitivity to its meaning, a special, intuitive knowledge of what is right. Any political group can appropriate the special moral sensibility of women to its own ends: most groups do, usually in place of offering substantive relief to women with respect to sexism in the group itself. Women all along the male-defined political spectrum give special credence to this view of a female biological nature that is morally good.

My whole life has been a battle lost on the map. Cowardice didn't even make it to the battlefield, where perhaps it would have dissipated; it haunted the chief of staff in his office, all alone with his certainty of defeat. He didn't dare implement his battle plan, since it was sure to be imperfect, and he didn't dare perfect it (though it could never be truly perfect), since his conviction that it would never be perfect killed all his desire to strive for perfection. Nor did it ever occur to him that his plan, though imperfect, might be closer to perfection than the enemy's. The truth is that my real enemy, victorious over me since God, was that very idea of perfection, marching against me at the head of all the troops of the world - in the tragic vanguard of all the world's armed men.

Bast’s ears pricked at this news. Oh yes, this is good, she gloated inwardly. Felicity could be a useful tool if she was close to the Vanguard’s commanding officer. A plan began to form in her mind, an opportunity for some amusement and a chance to take down her target. Too good to miss. She laughed. “Lucky you. I don’t suppose he has any spare seats for us poor sales reps out here scrabbling to earn a living.” Felicity smiled. “I’d ask, but I suspect the answer would be only if I stayed here to free up a seat—and I’m not that self-sacrificial.” She laughed. “See you on the Dock, Yelendi. Mr Cardington, maybe I’ll be able to catch up with you soon. It’s been nice chatting with you both.

If better conditions will make the poor more fit to govern themselves, why should not better conditions already make the rich more fit to govern them? On the ordinary environment argument the matter is fairly manifest. The comfortable class must be merely our vanguard in Utopia...Is there any answer to the proposition that those who have had the best opportunities will probably be our best guides? Is there any answer to the argument that those who have breathed clean air had better decide for those who have breathed foul? As far as I know, there is only one answer, and that answer is Christianity. Only the Christian Church can offer any rational objection to a complete confidence in the rich. For she has maintained from the beginning that the danger was not in man's environment, but in man. Further, she has maintained that if we come to talk of a dangerous environment, the most dangerous environment of all is the commodious environment...Christianity even when watered down is hot enough to boil all modern society to rags. The mere minimum of the Church would be a deadly ultimatum to the world. For the whole modern world is absolutely based on the assumption, not that the rich are necessary (which is tenable), but that the rich are trustworthy, which (for a Christian) is not tenable. You will hear everlastingly, in all discussions about newspapers, companies, aristocracies, or party politics, this argument that the rich man cannot be bribed. The fact is, of course, that the rich man is bribed; he has been bribed already. That is why he is a rich man. The whole case for Christianity is that a man who is dependent upon the luxuries of this life is a corrupt man, spiritually corrupt, politically corrupt, financially corrupt. There is one thing that Christ and all the Christian saints have said with a sort of savage monotony. They have said simply that to be rich is to be in peculiar danger of moral wreck.

He shook his head, seeming puzzled. “After life, there is death. Before we die, we choose someone to receive our memories. Thus, when we go, we leave what we learned.

Perhaps the most irrational fashion act of all was the male habit for 150 years of wearing wigs. Samuel Pepys, as with so many things, was in the vanguard, noting with some apprehension the purchase of a wig in 1663 when wigs were not yet common. It was such a novelty that he feared people would laugh at him in church; he was greatly relieved, and a little proud, to find that they did not. He also worried, not unreasonably, that the hair of wigs might come from plague victims. Perhaps nothing says more about the power of fashion than that Pepys continued wearing wigs even while wondering if they might kill him.

Bogle’s brilliance, for us investors, was to shift the ownership of his new company to the mutual funds it operates. Since we investors own those funds, through our ownership of shares in them, we in effect own Vanguard.

Nor were the intellectuals of the 1920s a vanguard of a new outlook, as they themselves supposed, but the exhausted rearguard of Victorian romanticism. They sought refuge from an industrialised and ugly world. Some, like Virginia Woolf, found it in polishing up an exquisite sensibility. Others, like her husband Leonard Woolf and of course Gilbert Murray, found escape in designing an ideal society...It was a sheltered world, this of the intelligentsia of the 1920s, its inhabitants mostly shielded by private means from crude personal reminders of the outside struggle for survival. They circulated at leisure from country house to country cottage...back again to Bloomsbury or one of the ancient universities; convinced that they carried in their luggage the soul of civilisation. The memoirs of the epoch are fragrant with cultured weekends - witty chat on the lawn and brilliant profundity at the dining table. It was a circle of flimsy and precious people, of whom Lady Ottoline Morrell was perhaps the manliest. And so, while not all intellectuals were active pacifists or internationalists, they were generally more concerned with classical French and Greek culture - 'the good life' - than with 'Philistine' matters like industrial and strategic power.

German and Russian intellectuals and literati regarded the emerging industrial bourgeoisie as a threat to the true orders of noble, artisan, and peasant, and both groups saw their respective nations as the civilizing - if retrogressive - vanguard that would bring truth back to Europe, the truth lost in the centuries of exploration and modernization since the Renaissance, the truth of a pure and "whole" life as in the preindustrial world of peasants and priests.

We can learn to think in this same way. Again, let’s use VTSAX in exploring this idea. Suppose yesterday you said, “Mmm. This idea of owning VTSAX makes sense to me. I’m gonna get me some.” And having said that, you sent Vanguard a check for $10,000. At yesterday’s close the price of VTSAX was $53.67. Your $10,000 bought you 186.3238308 shares. If VTSAX shares are trading at $56 per share a week from now, you might say, “Mmm. My $10,000 is now worth $10,434. Yippee. Mr. Collins sure is smart.

That edge, where artists are always transforming chaos into order, can be a very rough and dangerous place. Living there, an artist constantly risks falling fully into the chaos, instead of transforming it. But artists have always lived there, on the border of human understanding. Art bears the same relationship to society that the dream bears to mental life. You are very creative when you are dreaming. That is why, when you remember a dream, you think, “Where in the world did that come from?” It is very strange and incomprehensible that something can happen in your head, and you have no idea how it got there or what it means. It is a miracle: nature’s voice manifesting itself in your psyche. And it happens every night. Like art, the dream mediates between order and chaos. So, it is half chaos. That is why it is not comprehensible. It is a vision, not a fully fledged articulated production. Those who actualize those half-born visions into artistic productions are those who begin to transform what we do not understand into what we can at least start to see. That is the role of the artist, occupying the vanguard. That is their biological niche. They are the initial civilizing agents.

I felt a tap on my shoulder and turned to see who it was. My jaw dropped! Ralph and I exchanged looks of dismay and resignation. Standing behind us were our three top PJ bosses. Somehow they had tracked us down. We were caught red-handed and there was no escape. The air went out of my emotional sails, and I felt deflated. I didn’t even begin to try to talk my way out of this. I said, “OK. You got us. What can I say?” The PJ bosses looked at me funny and started to laugh. Then a long line of PJs streamed into the bar. The bosses were just the vanguard of a boisterous posse of PJs. Cabin fever had become unbearable and apparently almost every single PJ had decided to sneak off base! Everyone was loud, animated, and ready to do some serious drinking. Thus began a spontaneous and epic night of partying. Somehow, everyone made it back onto base afterwards without incident.

While I took great pleasure and satisfaction in seeing what we had done for others, I cannot say that I felt as happy. I always felt I had to be in the vanguard of tomorrow. I'd immediately start to think about ways in which we could improve, and players who were coming to the end of their best days.

Throughout his career, the outspoken Bogle criticized his industry for high prices, misleading advertising practices, and product proliferation that creates little value for investors. In his 2010 book Enough: True Measures of Money, Business, and Life, he summarized Vanguard’s goal and his own personal aspiration: “What I’m battling for—[giving] our citizen/investors a fair shake—is right. Mathematically right. Philosophically right. Ethically right.

Men are vanguards and it is reflected in the ratio between men and women on WhiteDate,” the page begins. “So gentlemen, don’t be shy and invite white ladies in real life who display trad potential.” Trad is short for “traditional”—meaning someone willing to hew to the antiquated gender roles beloved of white supremacists. Users of the site are encouraged to print out a mini-flyer that says: You look like one of us. Join us on WHITEDATE.NET. Our survival is as important as the survival of the Siberian Tiger. “We have started to present this mini-flyer with a ‘Hi!’ and a smile, letting the ladies read and memorize it, then taking it back,” write the anonymous founders of the site. “Walk away and present the same flyer to the next one that crosses our way. Even if she is not the ideal woman for you, she might be for one of your white brethren.

All journalists stand on the shoulders of giants, whether they admit it or not. In many cases, my book was vastly enhanced by the superlative work of other journalists, writers, and financial historians, who have themselves explored some of the subjects and themes I have tried to knit together in one sweeping narrative. Peter Bernstein is a huge inspiration, and his books were of tremendous help for some of the earlier chapters, as was Colin Read’s The Efficient Market Hypothesists. Lewis Braham’s biography of Jack Bogle is essential reading for anyone interested in the tumultuous life of Vanguard’s founder. Ralph Lehman’s The Elusive Trade was exhaustively detailed on the genesis of ETFs, and Anthony Bianco’s The Big Lie vividly tells the story of WFIA/BGI in the Pattie Dunn era. I have also learned an enormous amount from working with or admiring from afar financial journalists like John Authers, Gillian Tett, James Mackintosh, Philip Coggan, and Jason Zweig, as well as industry experts such as Deborah Fuhr, Ben Johnson, Eric Balchunas, and David Nadig. They are all titans upon whose shoulders I nervously perch.

them entertained and supplied with a surfeit of horseflesh. But none to really worry about. Their source of food and sustenance, the buffalo, roamed the plains in record numbers and still ranged into every corner of Comancheria. The tribe’s low birth rates virtually guaranteed that their nomadic life following buffalo herds was infinitely sustainable. Their world was thus suspended in what seemed to be a perfect equilibrium, a balance of earth and wind and sun and sky that would endure forever. An empire under the bright summer moon. For those who witnessed the change at a very intimate and personal level, including Cynthia Ann and her husband, the speed with which that ideal world was dismantled must have seemed scarcely believable. She herself, the daughter of pioneers who were hammering violently at the age-old Comanche barrier that had defeated all other comers, now adopted into a culture that was beginning to die, was the emblem of the change. Somehow she and her husband, Peta Nocona, survived the cataclysm. As nomads, they moved constantly. One imagines her on one of these migrations, on horseback, moving slowly across the open grassy plain with hundreds of others, warriors in the vanguard, toward a wide, hazy horizon that would have looked to white men like unalloyed emptiness. There were the long trains of heavily packed mules and horses and the ubiquitous Comanche dogs. There were horses dragging travois that carried the huge tent poles and piled buffalo hides and scored the earth as they went along—perfectly parallel lines drawn on the prairie, merging and vanishing into the pale-blue Texas sky. All trailed by the enormous horse remuda, the source of their wealth. It must have been something to behold. Cynthia Ann lived a hard life. Women did all of the brutally hard work, including most of the work that went into moving camp. They did it from dawn till dark, led brief difficult lives, and did not complain about it; they did everything except hunt and fight. Her camp locations show just how far she roamed. Pah-hah-yuco’s camps were found in 1843 north of the Red River and south of modern-day Lawton, Oklahoma, on Cache Creek (the encampment was on a creek bank on the open prairie and stretched for half a mile).25 In 1844 he was camped on the Salt Plains of present-day north-central Oklahoma, on the Salt Fork of the Arkansas River,26 well north of the Washita, where Williams found him in 1846. In 1847 his band was spotted a hundred miles north of Austin, in rolling, lightly timbered prairie, camped in a village of one hundred fifty lodges,27 and again that same year in a village in the limestone hills and mesas west of Austin. She was identified as being with the Tennawish band in 1847, who often camped with the Penateka (with whom Pah-hah-yuco was often

Homecoming Sonnet Salutations to all, today is my homecoming, To dwell in grief is treachery on life. I sought plenty escape in translations, but true ointment lies in the soil of life. So I return, shattering shackles of sorrow - Reignite me oh life, resuscitate me unto duty! I want no more to sob through the alleys of pity - Sanctify me oh divine nature, with renewed tenacity. Today I break all spell of ominous cowardice, Today I vivify my veins as the volcanic vanguard! I refuse to be castrated by pathetic redundancy, Today I revive my vows as defender of the world!

How obvious it seems to me now, how pure and lucid. Here, clearly, is an ideal model of the diabolical: cold, grasping, bleak, graceless, and dull; unctuous, sleek, pitiless, and crass; a pallid vulgarian with poutish effeminate lips, bulging jowls, and a grotesque coiffeur, floating through life on clouds of acrid cologne and trailed by a vanguard of fawning divorce lawyers. That, I suspect, is the dreary truth of the matter: the devil is probably eerily similar to Donald Trump—though perhaps just a little nicer.

Los Angeles—the dream-making capital of the world—serves as the backdrop for a number of the stories I recount. Some readers who cut their teeth in the urban centers of Europe or on the East Coast of America may prefer to dismiss what happens in Los Angeles as from a place apart, the aberrations of a migrant’s city within a migrant land. Such sentiments are understandable. Awash in the solar energy of a subtropical paradise, Los Angelinos engage life in the moment. The pace is fast, the music loud, and money is on display. Part of me, too, would prefer to dismiss such an existence as a mythmaker’s parody. But the place is real. In its immediacy and in its magnification of the familiar, Los Angeles creates its own reality and in so doing offers a “fast-forward” simulation of our collective future as a migrant culture. As Americans we must now decide whether such a future is of our choice, and whether it is sustainable. In the pages that follow, it is my goal to help inform that choice. Will we learn as a people to constructively channel the opportunities and individual enticements of the Fast New World toward an equitable social order, as Adam Smith had envisioned, or will the material demand for economic growth continue to erode the microcultures and intimate social bonds that are the hallmark of our humanity and the keys to health and personal happiness? Have the goals of America’s original social experiment been hijacked by its commercial success, threatening the delicate dance between individual desire and social responsibility, or will the nation in its migrant wisdom effectively apply its market and military dominance to remain a “beacon of hope,” enhancing the well-being of all the world’s peoples? This is a critical time in America, a time for careful thought and diligent action, for we have discovered in our commercial success that in an open society the real enemy is the self-interest that begins with a healthy appetite for life and mushrooms into manic excess during affluent times. Americans are again in the vanguard of human experience, and the world is watching. It is again a time for choosing.

You can be in the vanguard of those that bring a change to the community and to the nation as a whole.

An important aspect of the party’s claim to cultural vanguard status was its possession of esoteric knowledge, namely Marxist-Leninist ideology. Knowledge of the basics of historical and dialectical materialism was a prerequisite for all Communists. What this meant in practice was a grasp of Marx’s theory of historical development, which showed that the driving power of history was class struggle; that capitalism throughout the world must ultimately succumb to proletarian revolution, as it had done in Russia in 1917; and that in the course of time the revolutionary proletarian dictatorship would lead the society to socialism. To outsiders, the boiled-down Marxism of Soviet political literacy courses might look simplistic, almost catechismic. To insiders, it was a “scientific” worldview that enabled its possessors to rid themselves and others of all kinds of prejudice and superstition—and incidentally master an aggressive debating style characterized by generous use of sarcasm about the motives and putative “class essence” of opponents. Smugness and tautology, along with polemical vigor, were among the most notable characteristics of Soviet Marxism.

The church has an eschatological horizon and is, as proleptic manifestation of God's reign, the beachhead of the new creation, the vanguard of God's new world, and the sign of the dawning new age in the midst of the old (cf Beker 1980:313; 1984:41). At the same time it is precisely as these small and weak Pauline communities gather in worship to celebrate the victory already won and to pray for the coming of their Lord (“Marana tha !”), that they become aware of the terrible contradiction between what they believe on the one hand and what they empirically see and experience on the other, and also of the tension in which they live, the tension between the “already” and the “not yet.” “Christ the first fruits” has already risen from the dead (1 Cor 15:23) and the believers have been given the Spirit as “guarantee” of what is to come (2 Cor 1:22; 5:5), but there does not seem to be much apart from these “first fruits” and “pledge.” Like Abraham, they believe in hope against hope (Rom 4:18) and accept in faith the Spirit's witness that they are children and heirs of God and therefore fellow heirs with Christ—provided, says Paul, “we suffer with him in order that we may also be glorified with him” (Rom 8:17). God will triumph, notwithstanding our weakness and suffering, but also in the midst of and because of and through our weakness and suffering (cf Beker 1980:364f). Faith is able to bear the tension between the confession of God's ultimate triumph, and the empirical reality of this world, for it knows that “in all these things we are more than conquerors through him who loved us” (Rom 8:37) and that “in everything God works for good with those who love him, who are called according to his purpose” (8:28). Nowhere has Paul portrayed this unbearable (and precisely for this reason bearable!) tension more profoundly than in 2 Corinthians 4:7-10: But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair, persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. Our Christian life in this world thus involves an inescapable tension, oscillating between joy and agony. Whereas, on the one hand, suffering and weakness become all the more intolerable and our agonizing, because of the terrifying “not yet,” intensifies, we can, on the other hand, already “rejoice in our sufferings” (Rom 5:2). This means that our life in this world must be cruciform; Paul bears on his body “the marks of Jesus” (Gal 6:17; cf Col 1:24), he carries “in the body the death of Jesus,” and while he lives he is “always being given up to death for Jesus’ sake” (2 Cor 4:10f) (cf also Beker 1980:145f, 366f; 1984:120).

Try and be at the vanguard at least three times in your life - to make a positive difference for others.

When Rich People Do Stupid Things March, 2011 Enough. That's the title of Vanguard founder John Bogle's book about measuring what counts in life.

in the Life feature, for instance, the author called these groups an “embarrassing vanguard” and used paternity leave as an example of the world becoming “too sensitive.

John Bogle, the Vanguard founder who passed away in 2019, once told a story about money that highlights something we don’t think about enough: At a party given by a billionaire on Shelter Island, Kurt Vonnegut informs his pal, Joseph Heller, that their host, a hedge fund manager, had made more money in a single day than Heller had earned from his wildly popular novel Catch-22 over its whole history. Heller responds, “Yes, but I have something he will never have … enough.” Enough. I was stunned by the simple eloquence of that word—stunned for two reasons: first, because I have been given so much in my own life and, second, because Joseph Heller couldn’t have been more accurate. For a critical element of our society, including many of the wealthiest and most powerful among us, there seems to be no limit today on what enough entails.

In the sixteenth century, it was a rare man who could unite the vanguard of the Protestant and Catholic reformations, but Henry VIII managed to be hated by both of them. The German Reformer Philip Melanchthon described him as “the English Nero” and prayed “May God destroy this monster!”;

Said was in this way caught between stodgy traditionalists upset by anything new and a vanguard that to him had thrown out some of the most critical thinking of the past on the grounds that it was white and male. He had become the nominal father of a field that he was reluctant to disown but that no longer resonated with his vision.

Both Mussolini and Hitler could perceive the space available, and were willing to trim their movements to fit. The space was partly symbolic. The Nazi Party early shaped its identity by staking a claim to the street and fought with communist gangs for control of working-class neighborhoods of Berlin. At issue was not merely a few meters of urban “turf.” The Nazis sought to portray themselves as the most vigorous and effective force against the communists—and, at the same time, to portray the liberal state as incapable of preserving public security. The communists, at the same time, were showing that the Social Democrats were unequipped to deal with an incipient revolutionary situation that needed a fighting vanguard. Polarization was in the interest of both. Fascist violence was neither random nor indiscriminate. It carried a well-calculated set of coded messages: that communist violence was rising, that the democratic state was responding to it ineptly, and that only the fascists were tough enough to save the nation from antinational terrorists. An essential step in the fascist march to acceptance and power was to persuade law-and-order conservatives and members of the middle class to tolerate fascist violence as a harsh necessity in the face of Left provocation. It helped, of course, that many ordinary citizens never feared fascist violence against themselves, because they were reassured that it was reserved for national enemies and “terrorists” who deserved it. Fascists encouraged a distinction between members of the nation who merited protection and outsiders who deserved rough handling. One of the most sensational cases of Nazi violence before power was the murder of a communist laborer of Polish descent in the town of Potempa, in Silesia, by five SA men in August 1932. It became sensational when the killers’ death sentences were commuted, under Nazi pressure, to life imprisonment. Party theorist Alfred Rosenberg took the occasion to underscore the difference between “bourgeois justice,” according to which “one Polish Communist has the same weighting as five Germans, frontsoldiers,” and National Socialist ideology, according to which “one soul does not equal another soul, one person not another.” Indeed, Rosenberg went on, for National Socialism, “there is no ‘law as such.’” The legitimation of violence against a demonized internal enemy brings us close to the heart of fascism. For some, fascist violence was more than useful: it was beautiful. Some war veterans and intellectuals (Marinetti and Ernst Jünger were both) indulged in the aesthetics of violence. Violence often appealed to men too young to have known it in 1914–18 and who felt cheated of their war. It appealed to some women, too. But it is a mistake to regard fascist success as solely the triumph of the D’Annunzian hero. It was the genius of fascism to wager that many an orderly bourgeois (or even bourgeoise) would take some vicarious satisfaction in a carefully selective violence, directed only against “terrorists” and “enemies of the people.” A climate of polarization helped the new fascist catch-all parties sweep up many who became disillusioned with the old deference (“honoratioren”) parties. This was risky, of course. Polarization could send the mass of angry protesters to the Left under certain conditions (as in Russia in 1917). Hitler and Mussolini understood that while Marxism now appealed mainly to blue-collar workers (and not to all of them), fascism was able to appeal more broadly across class lines. In postrevolutionary western Europe, a climate of polarization worked in fascism’s favor.

Vanguard’s Dividend Growth (VDIGX) or Equity Income (VEIPX) funds

Vanguard’s Wellesley Income (VWINX), Wellington (VWELX), Balanced Index (VBIAX), or Target Retirement Income (VTINX) funds

Aim to continually stretch your mind with unorthodox & pioneering experiences—break away from old dimensions—break new grounds, be in the vanguard, blaze the trail.

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The three tools Once you’ve sorted through your three considerations, you are ready to build your portfolio, and you’ll need only these three tools to do it. See, I promised this would be simple! 1. Stocks: VTSAX (Vanguard Total Stock Market Index Fund). Stocks provide the best returns over time and serve as our inflation hedge. This is our core wealth-building tool. (See Chapter 17 for variants of this same fund.) 2. Bonds: VBTLX (Vanguard Total Bond Market Index Fund). Bonds provide income, tend to smooth out the rough ride of stocks, and serve as our deflation hedge. 3. Cash: Cash is good to have around to cover routine expenses and to meet emergencies. Cash is also king during times of deflation. The more prices drop, the more your cash can buy. But when prices rise (inflation), its value steadily erodes. In these days of low interest rates, idle cash doesn’t have much earning potential. I suggest you keep as little as possible on hand, consistent with your needs and comfort level. Typically, money market funds pay slightly more than bank savings accounts, but not always. And while money markets are considered to be extremely safe, they don’t offer the FDIC insurance (up to $250,000) found with bank accounts. At various times, we’ve kept our cash in our local bank or in our online bank. But normally, I slightly prefer the money market option, and at the moment here in 2025, ours is in Vanguard’s VMRXX (Vanguard Cash Reserves Federal Money Market Fund). So that’s it. Three simple tools. Two index mutual funds and a money market and/or bank account. A wealth-builder, an inflation hedge, a deflation hedge, and cash for daily needs and emergencies. As promised, the combination is low cost, effective, diversified, and simple. You can fine-tune your allocation in each investment to meet your own personal considerations. Want a smoother ride? Willing to accept a lower long-term return and slower wealth accumulation? Just increase the percentage in VBTLX and/or cash. Want maximum growth potential? Hold more in VTSAX. In the coming chapters, we’ll talk about index funds and bonds. Then we’ll explore a couple of specific strategies and portfolios to get you started and take a look at how to select the asset allocation best suited to your needs and temperament.

Three things saved us: 1. Our unwavering 50% savings rate. 2. Avoiding debt. We’ve never even had a car payment. 3. Finally embracing the indexing lessons Jack Bogle—the founder of the Vanguard Group and the inventor of index funds—perfected decades ago.