Lovely May

Here is my translation from a French woman poem, written just before she died in an extermination camp :

Oh do please

Do something

Learn a step

A dance

Anything which justifies yourself

Which gives you the right

To be dressed in your skin, in your hair

Learn to walk and to laugh

Because it would be too crazy

At the end

That so many died

And that you live

Without doing something with your life.

Charlotte Delbo

That will be it for the first of may!

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Being well - 2

THE SCIENCE OF BEING WELL Wallace D. Wattles

Chapter 2

The Foundations of Faith

Therefore a person can think in the Certain Way which will cause his diseases to be healed, he must believe in certain truths which are here stated:
All things are made from one Living Substance, which, in its original state, permeates, penetrates, and fills the interspaces of the universe. While all visible things are made from It, yet this Substance in its first formless condition is in and through all the visible forms that It has made.

Its life is in All, and its intelligence is in All.

This Substance creates by thought, and its method is by taking the form of that which it thinks about. The thought of a form held by this substance causes it to assume that form; the thought of a motion causes it to institute that motion. Forms are created by this substance in moving itself into certain orientations or positions.

When original Substance wishes to create a given form, it thinks of the motions that will produce that form. When it wishes to create a world, it thinks of the motions, perhaps extending through ages, which will result in its coming into the attitude and form of the world and these motions are made.

When it wishes to create an oak tree, it thinks of the sequences of movement, perhaps extending through ages, which will result in the form of an oak tree and these motions are made. The particular sequences of motion by which differing forms should be produced were established in the beginning; they are changeless. Certain motions instituted in the Formless Substance will forever produce certain forms.

The human body is formed from the Original Substance, and is the result of certain motions, which first existed as thoughts of Original Substance. The motions which produce, renew, and repair the body are called functions, and these functions are of two classes: voluntary and involuntary.

The involuntary functions are under the control of the Principle of Health in a person, and are performed in a perfectly healthy manner so long as a person thinks in a certain way. The voluntary functions of life are eating, drinking, breathing, and sleeping. These, entirely or in part, are under the direction of a persons conscious mind, and he can perform them in a perfectly healthy way if he will. If he does not perform them in a healthy way, he cannot long be well.

So we see that if a person thinks in a certain way, and eats, drinks, breathes, and sleeps in a corresponding way, he will be well.

The involuntary functions of a persons life are under the direct control of the Principle of Health, and so long as a person thinks in a perfectly healthy way, these functions are perfectly performed, for the action of the Principle of Health is largely directed by a persons conscious thought, affecting his sub-conscious mind.

A person is a thinking center, capable of originating thought, and as he does not know everything, he makes mistakes and thinks error. Not knowing everything, he believes things to be true which are not true. A person holds in his thought the idea of diseased and abnormal functioning and conditions, and so perverts the action of the Principle of Health, causing diseased and abnormal functioning and conditions within his own body.

In the Original Substance there are held only the thoughts of perfect motion, perfect and healthy function, complete life. God never thinks disease or imperfection. But for countless ages people have held thoughts of disease, abnormality, old age, and death. And the perverted functioning resulting from these thoughts has become a part of the inheritance of the human race. Our ancestors have, for many generations, held imperfect ideas concerning human form and functioning, and we begin life with racial sub-conscious impressions of imperfection and disease.

This is not natural, not a part of the plan of nature.

The purpose of nature can be nothing else than the perfection of life. This we see from the very nature of life itself. It is the nature of life to continually advance toward more perfect living; advancement is the inevitable result of the very act of living. Increase is always the result of active living; whatever lives must live more and more.

The seed, lying in the granary, has life, but it is not living. Put it into the soil and it becomes active, and at once begins to gather to itself from the surrounding substance, and to build a plant form. It will so cause increase that a seed head will be produced containing 30, 60, or a hundred seeds, each having as much life as the first.

Life, by living, increases.

Life cannot live without increasing, and the fundamental impulse of life is to live. It is in response to this fundamental impulse that Original Substance works, and creates. God must live, and God cannot live except as God creates and increases. In multiplying forms, God is moving on to live more.

The universe is a Great Advancing Life, and the purpose of nature is the advancement of life toward perfection, toward perfect functioning. The purpose of nature is perfect health.

The purpose of Nature, so far as a human being is concerned, is that he should be continuously advancing into more life, and progressing toward perfect life; He is referring to the human race and to our collective consciousness, sometimes called race thought.

and that he should live the most complete life possible in his present sphere of action.

This must be so, because That which lives in a person is seeking more life.

Give a little child a pencil and paper, and he begins to draw crude figures.
That which lives in him is trying to express Itself in art. Give him a set of blocks, and he will try to build something. That which lives in him is seeking expression in architecture. Seat him at a piano, and he will try to draw harmony from the keys. That which lives in him is trying to express Itself in music.

That which lives in a person is always seeking to live more, and since a person lives most when he is well, the Principle of Nature in him can seek only health. The natural state of a human being is a state of perfect health, and everything in him and in nature tends toward health.

Sickness can have no place in the thought of Original Substance, for it is by its own nature continually impelled toward the fullest and most perfect life therefore, toward health. A human being, as he exists in the thought of the Formless Substance, has perfect health. Disease, which is abnormal or perverted Function motion imperfectly made, or made in the direction of imperfect life

. has no place in the thought of the Thinking Stuff.

The Supreme Mind never thinks of disease. Disease was not created or ordained by God, or sent forth from God. It is wholly a product of separate consciousness, of the individual thought of a person. God, the Formless Substance, does not see disease, think disease, know disease, or recognize disease. Disease is recognized only by the thought of humanity; God thinks nothing but health.

From all the foregoing, we see that health is a fact or TRUTH in the Original Substance from which we are all formed, and that disease is imperfect functioning, resulting from the imperfect thoughts of people, past and present. If a persons thoughts of himself had always been those of perfect health, a person could not possibly now be otherwise than perfectly healthy.

A human being in perfect health is the thought of Original Substance, and a human being in imperfect health is the result of his own failure to think perfect health, and to perform the voluntary functions of life in a healthy way. We will here arrange in a syllabus the basic truths of the Science of Being Well:
There is a Thinking Substance from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. It is the life of All.

The thought of a form in this Substance causes the form; the thought of a motion produces the motion. In relation to humanity, the thoughts of this Substance are always of perfect functioning and perfect health.

A person is a thinking center, capable of original thought; and his thought has power over his own functioning. By thinking imperfect thoughts he has caused imperfect and perverted functioning; and by performing the voluntary functions of life in a perverted manner, he has assisted in causing disease.

If a person will think only thoughts of perfect health, he can cause within himself the functioning of perfect health; all the Power of Life will be exerted to assist him. But this healthy functioning will not continue unless a person performs the external, or voluntary, functions of living in a healthy manner.

A persons first step must be to learn how to think perfect health; and his second step to learn how to eat, drink, breathe, and sleep in a perfectly healthy way. If a person takes these two steps, he will certainly become well, and remain so.

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Now, here is my translation from a French woman poem, written just before she died in an extermination camp :

Oh do please

Do something

Learn a step

A dance

Anything which justifies yourself

Which gives you the right

To be dressed in your skin, in your hair

Learn to walk and to laugh

Because it would be too crazy

At the end

That so many died

And that you live

Without doing something with your life.

Charlotte Delbo

The Science of being well

Today's wise article to enjoy

The Science of Being Well from Wallace D. Wattles

Chapter 1

The Principle of Health

In the personal application of the Science of Being Well, as in that of the

Science of Getting Rich, certain fundamental truths must be known in the beginning, and accepted without question. Some of these truths we state here:

The perfectly natural performance of function constitutes health, and the perfectly natural performance of function results from the natural action of the Principle of Life.

There is a Principle of Life in the universe, and it is the One Living Substance from which all things are made. This Living Substance permeates, penetrates, and fills the interspaces of the universe. It is in and through all things, like a

very refined and diffusible ether. All life comes from its life is all the life

there is.

A human being is a form of this Living Substance, and has within him a

Principle of Health. (The word Principle is used as meaning source.) The Principle of Health in a person, when in full constructive activity, causes all the

voluntary functions of his life to be perfectly performed. It is the Principle of

Health in a person which really works all healing, no matter what system. or

.remedy. is employed, and this Principle of Health is brought into Constructive Activity by thinking in a Certain Way.

I proceed now to prove this last statement. We all know that cures are wrought

by all the different, and often opposite, methods employed in the various

branches of the healing art. The allopath, who gives a strong dose of a counter-

poison, cures his patient. And the homeopath, who gives a diminutive dose of

the poison most similar to that of the disease, also cures it. If allopathy ever

cured any given disease, it is certain that homeopathy never cured that disease. And if homeopathy ever cured an ailment, allopathy could not possibly

cure that ailment.*

The two systems are radically opposite in theory and practice, and yet both

.cure. most diseases. And even the remedies used by physicians in any one

school are not the same.

Go with a case of indigestion to half a dozen doctors, and compare their

prescriptions. It is more than likely that none of the ingredients of any one of

them will also be in the others. Must we not conclude that their patients are

healed by a Principle of Health within themselves, and not by something in the

varying remedies.?

Not only this, but we find the same ailments cured by the osteopath with

manipulations of the spine, by the faith healer with prayer, by the food scientist with bills of fare, by the Christian Scientist with a formulated creed statement, by the mental scientist with affirmation, and by the hygienists with differing plans of living.

What conclusion can we come to in the face of all these facts but that there is

a Principle of Health which is the same in all people, and which really accomplishes all the cures; and that there is something in all the systems. which,

under favorable conditions, arouses the Principle of Health to action? That is,

medicines, manipulations, prayers, bills of fare, affirmations, and hygienic prac-

tices cure whenever they cause the Principle of Health to become active, and

fail whenever they do not cause it to become active.

Does not all this indicate that the results depend upon the way the patient

thinks about the remedy, rather than upon the ingredients in the prescription?

There is an old story that furnishes so good an illustration on this point

that I will give it here. It is said that in the middle ages, the bones of a saint,

kept in one of the monasteries, were working miracles of healing. On certain

days a great crowd of the afflicted gathered to touch the relics, and all who did

so were healed.

On the eve of one of these occasions, some sacrilegious rascal gained access

to the case in which the wonder-working relics were kept and stole the bones,

and in the morning, with the usual crowd of sufferers waiting at the gates, the

fathers found themselves shorn of the source of the miracle-working power.

They resolved to keep the matter quiet, hoping that by doing so they might

find the thief and recover their treasures, and hastening to the cellar of the con-

vent they dug up the bones of a murderer, who had been buried there many

years before. These they placed in the case, intending to make some plausible

excuse for the failure of the saint to perform his usual miracles on that day; and

then they let in the waiting assemblage of the sick and infirm.

To the intense astonishment of those in on the secret, the bones of the male-

factor proved as effective as those of the saint, and the healing went on as

before. One of the fathers is said to have left a history of the occurrence, in

which he confessed that, in his judgment, the healing power had been in the

people themselves all the time, and never in the bones at all.

Whether the story is true or not, the conclusion applies to all the cures wrought

by all the systems. The Power that Heals is in the patient himself, and whether

it shall become active or not does not depend upon the physical or mental

means used, but upon the way the patient thinks about these means. There is a

Universal Principle of Life, as Jesus taught a great spiritual Healing Power

and there is a Principle of Health in every human being which is related to

this Healing Power. This is dormant or active, according to the way a person

thinks. He can always quicken it into activity by thinking in a Certain Way.

Your getting well does not depend upon the adoption of some system, or the

finding of some remedy; people with your identical ailments have been healed

by all systems and all remedies. It does not depend upon climate; some people

are well and others are sick in all climates. It does not depend upon avocation,

unless in case of those who work under poisonous conditions; people are well

in all trades and professions.

Your getting well depends upon your beginning to think and act in a

Certain Way.

The way a person thinks about things is determined by what he believes

about them. His thoughts are determined by his faith, and the results depend

upon his making a personal application of his faith.

If a person has faith in the efficacy of a medicine, and is able to apply that

faith to himself, that medicine will certainly cause him to be cured. But though

his faith be great, he will not be cured unless he applies it to himself. Many sick

people have faith for others but none for themselves. So, if he has faith in a

system of diet, and can personally apply that faith, it will cure him. And if he

has faith in prayers and affirmations and personally applies his faith, prayers

and affirmations will cure him.

Faith, personally applied, cures. And no matter how great the faith or how

persistent the thought, it will not cure without personal application. The Science of Being Well, then, includes the two fields of thought and action.

To be well it is not enough that a person should merely think in a Certain

Way. He must apply his thought to himself, and he must express and externalize it in his outward life by acting in the same way that he thinks.

Next article will be chapter two.

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Thinking is the true power of life

Enjoy reading this second article:

THE SCIENCE OF GETTING RICH Wallace D. Wattles

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 that 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 — whether on purpose or accidentally — get rich, while those who do not do things in this certain way — no matter how hard they work or how able they are — remain poor. It is natural laws 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 business, 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. It is evident that they do not get 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; physically 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 profession, while their next-door neighbours in the very same vocation remain in poverty.

It is true that you will do best in a business you like and which is congenial to you. And if you have certain talents that are well developed, you will do best in a business that 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 consider 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 that 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 not have friends, influences, or 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 business, 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 that always causes success. You must begin to live in harmony with the laws governing the universe.

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The Science of getting rich

Today, enjoy :

THE SCIENCE OF GETTING RICH Wallace D. Wattles

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 successful 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 man must have money in order to become the possessor 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 have 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 unfolding; 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 advancement and unfolding 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. 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 cannot help wanting to be all that we can be. Success in life is becoming what you want to be. You can become what you want to be 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 understand 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, and 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 living 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, comfortable clothing, and warm shelter, and without freedom from excessive toil. Rest and recreation are also necessary to his physical life. One cannot live fully in mind without books and time to study them, without opportunity for travel and observation, or without intellectual companionship. To live fully in mind a person must have intellectual recreations, 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 denied fullest expression by poverty. A person’s highest happiness is found in the bestowal of benefits on those he loves; love finds its most natural and spontaneous 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 studies. 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.

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