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華萊士·德洛瓦·沃特爾斯（Wallace Delois Wattles）
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標題：健康科學
作者：華萊士·德洛伊·沃特爾斯（Wallace Delois Wattles）
發行日期：2010年10月18日[電子書＃33917]
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***此項目開始於古騰堡電子書《健康的科學》 ***
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THE
作者
福祉
經過
華萊士·華特斯
著有《致富的科學》等著作。
價格，
由
ELIZABETH TOWNE
HOLYOKE發布，售價$ 1.00 。
1910年
版權，九月1910
BY
華萊士D.華佗
內容
[第5頁]
前言。
這是本系列的第二本，其中第一本是“致富的科學”。因為那本書只供那些想要錢的人使用，所以這是給那些想要健康，想要實用的指南和手冊而不是哲學論文的人的。它是使用生命的普遍原理的指導者，我一直在努力以一種簡單明了的方式來解釋這種方式，以使讀者儘管先前可能沒有對新思想或形而上學進行過研究，但仍可以輕鬆地做到這一點。遵循它來完美健康。在保留所有必需品的同時，我已仔細消除了所有非必需品。我沒有使用過任何技術性，粗俗或棘手的語言，並且始終保持著一種觀點。[第6頁]
正如書名所言，這本書涉及的是科學，而不是推測。宇宙的一元論（即物質，思想，意識和生命都是一種物質的體現）現已為大多數思想家所接受。如果您接受該理論，則不能否認您會在本文中找到合乎邏輯的結論。最重要的是，作者在自己的案例中檢驗了規定的思想和行動方法，在十二年的實踐中還對其他數百種案例進行了檢驗，並取得了持續不斷的成功。我可以說“健康科學”是行之有效的。而且只要遵守了它的定律，它就不會比幾何學無法運作的失敗更多。如果您的身體組織還沒有被破壞到無法繼續生命的地步，那麼您會康復的。
如果讀者希望充分了解宇宙的一元論，[第7頁] 建議他閱讀黑格爾和愛默生；還可以閱讀“永恆的新聞”，這是JJ Brown的小冊子，位於蘇格蘭格拉斯哥Govanhill的Cathcart Road 300號。作者的一系列文章中也可以找到一些啟示，這些文章於1909年在馬薩諸塞州霍利奧克的鸚鵡螺號上發表，題為“真相是什麼？”。
那些希望獲得有關自願功能（飲食，飲水，呼吸和睡眠）執行情況的詳細信息的人，可以閱讀“新的生活與康復科學”，“給丈夫的信”和“食品的建設性使用”。 ”，由WD Wattles製作的小冊子，可以從這本書的出版商處獲得。我還將推薦霍勒斯·弗萊徹（Horace Fletcher）和愛德華·胡克·杜威（Edward Hooker Dewey）的著作。如果願意，請閱讀所有這些內容，將其作為信仰的支柱。但是讓我警告您，不要犯錯誤地學習許多騙局[第8頁]提出理論，並同時實踐幾個不同“系統”的一部分；因為如果您感覺良好，那一定是通過賦予您的全心以正確的思維和生活方式來實現的。請記住，《健康科學》聲稱在每個方面都是完整而充分的指南。專注於它規定和思考的方式，並按照每個細節進行操作，您會感覺很好。或者如果您已經很好，那麼您將保持這種狀態。我堅信，直到您獲得完美健康的無價祝福，您都會繼續前進，
真的，是你的，
華萊士D.沃特爾斯。
[第9頁]
第一章
健康原則。
在“養生科學”的個人應用中，就像在“致富科學”中的個人應用一樣，必須在開始時就知道某些基本真理，並且必須毫無疑問地接受這些真理。我們在這裡陳述一些真理：
功能的完美自然表現是健康；功能的完美自然表現是生命原理的自然作用。宇宙中有生命的原理。它是萬物的萬物。這種生物物質滲透，滲透並充滿了宇宙的各個空間。它存在於所有事物中，就像是一種非常精煉且可擴散的以太。終身[第10頁] 來自它；它的生活就是所有的生活。
人是這種生命物質的一種形式，並且在他體內具有健康原則。（原則一詞被用作含義的來源。）人的健康原則在進行充分的建設性活動時，會完美地實現他一生的所有自願性功能。
真正的健康原則是人的健康原則，無論採用什麼“系統”或“治療方法”都可以。並通過某種方式思考將健康原則納入建設性活動。
我現在著手證明這一最後的陳述。我們都知道，治愈方法是由治愈技術各個分支中所採用的所有不同方法（通常是相反方法）產生的。給予大劑量抗毒藥的同種異體療法可以治愈他的病人；還有順勢療法者，他給予的劑量最少量的毒藥與[第11頁] 疾病，也可以治愈。如果同種療法可以治愈任何特定疾病，則可以肯定的是順勢療法從未治愈過該疾病。如果順勢療法曾經治癒了一種疾病，那麼同種療法就不可能治愈這種疾病。這兩個系統在理論和實踐上完全相反。而且都可以“治愈”大多數疾病。甚至任何一所學校的醫生所使用的補救方法也不相同。將消化不良的情況帶給六位醫生，並比較他們的處方；它們中任何一種的成分都極有可能不會包含在其他成分中。我們是否可以不得出這樣的結論，即患者的內在健康原理得到了治愈，而不是通過各種“補救措施”得到了治愈？
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 state[Pg 12]ment, 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 practices 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 which 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,[Pg 13] 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 convent 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 astonish[Pg 14]ment of those in the secret, the bones of the malefactor proved as efficacious 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 man which is related to this Healing Power. This is dormant or active, according to the way a man thinks. He can always quicken it into activity by thinking in a Certain Way.[Pg 15]
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 man 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 man 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.[Pg 16] 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 man 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.
[Pg 17]
CHAPTER II.
The Foundations of Faith.
Before man 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[Pg 18] thought of a motion causes it to institute that motion. Forms are created by this substance in moving itself into certain attitudes or positions. When Original Substance wishes to create a given form, it thinks of the motions which 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.
Man's body is formed from the Original Substance, and is the result of cer[Pg 19]tain motions, which first existed as thoughts of Original Substance. The motions which produce, renew, and repair the body of man 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 man, and are performed in a perfectly healthy manner so long as man 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 man's 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 man thinks in a certain way, and eats, drinks, breathes, and sleeps in a corresponding way, he will be well.
The involuntary functions of man's life are under the direct control of the Principle of Health, and so long as man[Pg 20] thinks in a perfectly healthy way, these functions are perfectly performed; for the action of the Principle of Health is largely directed by man's conscious thought, affecting his sub-conscious mind.
Man 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. Man 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 men have held thoughts of disease, abnormality, old age, and death; and the perverted functioning resulting from[Pg 21] these thoughts has become a part of the inheritance of the 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, or 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 thirty,[Pg 22] sixty, 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 he cannot live except as he creates and increases. In multiplying forms, He 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 man is concerned, is that he should be continuously advancing into more life, and progressing toward perfect life; 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 man is seeking more life.[Pg 23]
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 man is always seeking to live more; and since man lives most when he is well, the Principle of Nature in him can seek only health. The natural state of man 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. Man, as he exists in the thought of the Formless Substance, has perfect health. Disease, which is abnormal or perverted func[Pg 24]tion—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 him. It is wholly a product of separate consciousness; of the individual thought of man. God, the Formless Substance, does not see disease, think disease, know disease, or recognize disease. Disease is recognized only by the thought of man; 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 men, past and present. If man's thoughts of himself had always been those of perfect health, man could not possibly now be otherwise than perfectly healthy.
Man in perfect health is the thought[Pg 25] of Original Substance, and man 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 man, the thoughts of this Substance are always of perfect functioning and perfect health.
Man 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.
[Pg 26]
If man 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 man performs the external, or voluntary, functions of living in a healthy manner.
Man's 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 man takes these two steps, he will certainly become well, and remain so.
[Pg 27]
CHAPTER III.
Life and Its Organisms.
The human body is the abiding place of an energy which renews it when worn; which eliminates waste or poisonous matter, and which repairs the body when broken or injured. This energy we call life. Life is not generated or produced within the body; it produces the body.
The seed which has been kept in the storehouse for years will grow when planted in the soil; it will produce a plant. But the life in the plant is not generated by its growing; it is the life which makes the plant grow.
The performance of function does not cause life; it is life which causes function to be performed. Life is first; function afterward.
It is life which distinguishes organic[Pg 28] from inorganic matter, but it is not produced after the organization of matter.
Life is the principle or force which causes organization; it builds organisms.
它是原始物質固有的原理或力量；一生一世。
所有人的生命原則是人類的健康原則，每當人們以某種方式思考時，它就會建設性地活躍起來。因此，如果他的外部功能與他的思想相符，那麼以這種確定的方式思考的人肯定會擁有完美的健康。但是外部功能必須符合思想。如果一個人像一個病夫那樣吃飯，喝水，呼吸和睡覺，他就無法通過思考健康來希望自己健康。
那麼，普遍的生活原則就是人類的健康原則。它是與原始物質合一的。有一種原始的物質可以構成萬物。這種物質是活的，它的生命是生命的原理[第29頁] 宇宙。通過思考這些物質，或者通過思考產生它們的運動和功能，該物質從自身創造了所有形式的有機生活。
原始物質只考慮健康，因為它知道所有真理。沒有真理是無形的，是無所不包的，是萬有的。它不僅知道所有真理，而且擁有所有力量。它的生命力是所有能量的來源。知道一切真理，擁有一切力量的有意識生活，不會出錯或不能完美地發揮作用；一無所知，它知道犯了太多錯誤，因此無Formless不會患病或無法思考疾病。
人是這種原始物質的一種形式，具有自己的獨立意識。但是他的意識是有限的，因此是不完美的。由於知識有限，人會並且確實會錯誤地思考，因此他會導致變態和不完美的功能[第30頁]在他自己的身體上唱歌。人類並沒有太多出錯的消息。疾病或不完美的功能可能不會立即由不完美的思想引起，但一定會在思想變得習慣時出現。人不斷持有的任何思想都傾向於在他的身體中建立相應的條件。
此外，人也無法學習如何以健康的方式執行自己的生活中的自願性功能。他不知道什麼時候，什麼以及怎麼吃。他對呼吸一無所知，而對睡眠一無所知。他以錯誤的方式在錯誤的條件下做所有這些事情。這是因為他忽略了遵循唯一可靠的生活知識指南。他試圖靠邏輯而不是憑直覺來生活。他把生活當作藝術，而不是自然。而且他錯了。
他唯一的補救方法是開始正確。他肯定可以做到的。這本書的工作是要講授全部內容[第31頁] 真理，這樣讀這本書的人就知道太多了，不會出錯。
疾病的思想產生了疾病的形式。人必須學會思考健康；作為具有思想形式的原始物質，他將成為健康的形式，並在其所有運作中表現出完美的健康。那些通過撫摸聖徒的骨頭而被醫治的人，實際上是通過某種方式的思考而醫治的，而不是通過文物身上散發出的任何力量而醫治的。無論死人的骨頭是聖徒還是罪人的骨頭，都沒有治癒的能力。
通過同種療法或同種療法的劑量治癒的人們也確實通過某種方式的思考而得到了治愈。沒有藥物本身俱有治癒疾病的能力。
那些通過祈禱和肯定得到醫治的人，也通過某種思考而得到醫治。[第32頁] 言語中沒有治癒的力量。
所有被任何“系統”治癒的病人都以某種方式思考。稍作檢查就會告訴我們這種方式是什麼。
方式的兩個基本要素是信仰和信仰的個人運用。
碰到聖人骨頭的人有信心。他們的信念如此偉大，以至於他們一接觸到遺物，就與疾病斷絕了所有的心理聯繫，並在心理上使自己與健康統一了起來。
這種改變的想法伴隨著強烈的虔誠的情感，這種情感滲透到了他們靈魂的最深處，並因此喚醒了健康原理以採取強有力的行動。他們憑著信心聲稱自己已得到醫治，或為自己分配了健康；並出於完全的信念，他們不再思考與疾病有關的自己[第33頁] 僅在健康方面才想到自己。
這是以某種方式思考會使您變得健康的兩個基本要點：首先，憑信念要求或適當的健康；其次，切斷與疾病的所有心理關係，並與健康建立心理關係。我們在心理上使自己成為身體上的東西；當我們在心理上團結起來時，我們在身體上就變得統一了。如果您的思想總是使您與疾病相關，那麼您的思想就成為在您體內引起疾病的固定力量。如果您的思想始終與您的健康息息相關，那麼您的思想就成為一種固定的力量，可以使您保持健康。
如果是用藥物治癒的人，則以相同的方式獲得結果。他們有意識或無意識地對用來使他們斷絕與疾病的心理關係並與健康建立心理關係的手段有足夠的信心。[第34頁] 信念可能是無意識的。我們可能對醫學之類的東西有潛意識或近親的信仰，在這種情況下我們在任何程度上都不客觀地相信；這種潛意識的信仰可能足以使健康原理加快建設性活動的速度。許多沒有自覺信仰的人就這樣得到了醫治。許多對這些方法抱有信心的人沒有得到醫治，因為他們沒有自己申請；他們的信仰是普遍的，但並不針對他們自己的情況。
在《幸福的科學》中，我們有兩點要考慮：第一，如何以信念思考。其次，如何將這種思想運用到我們自己身上，以加快健康原則的建設性活動。我們從學習思考開始。
[第35頁]
第四章
該怎麼想。
為了切斷與疾病的所有心理關係，您必須與健康建立心理關係，使過程積極而不是消極；一種假設，不是拒絕。您要接受或適當的健康，而不是拒絕和否認疾病。否認疾病幾乎沒有成就。趕走魔鬼離開房子空著沒什麼用，因為他現在會和其他比自己差的人回來。當您與健康建立充分而持續的精神關係時，您必須停止與疾病的所有關係。那麼，《健康科學》的第一步就是要與健康建立完整的思想聯繫。
最好的方法是形成一個[第36頁] 自我感覺良好的心理圖像或圖片，想像一個完美強壯和健康的身體；並花足夠的時間考慮這張圖片，使它成為您對自己的習慣性想法。
這聽起來並不容易。它需要花費大量的時間進行冥想，而且並不是所有人都具有足夠的成像能力，可以在一個完美的或理想化的身體中形成自己獨特的心理圖景。就像在《致富的科學》中那樣，更容易形成人們想要擁有的事物的心理形象。因為我們已經看過這些東西或它們的對應物，並且知道它們的外觀；我們可以很容易地從內存中看到它們。但是，我們從來沒有見過一個完美的身體， 很難形成清晰的心理形象。
It is not necessary or essential, however, to have a clear mental image of yourself as you wish to be; it is only essential to form a CONCEPTION of[Pg 37] perfect health, and to relate yourself to it. This Conception of Health is not a mental picture of a particular thing; it is an understanding of health, and carries with it the idea of perfect functioning in every part and organ.
You may TRY to picture yourself as perfect in physique; that helps; and you MUST think of yourself as doing everything in the manner of a perfectly strong and healthy person. You can picture yourself as walking down the street with an erect body and a vigorous stride; you can picture yourself as doing your day's work easily and with surplus vigor, never tired or weak; you can picture in your mind how all things would be done by a person full of health and power, and you can make yourself the central figure in the picture, doing things in just that way. Never think of the ways in which weak or sickly people do things; always think of the way strong people do things. Spend your leisure time in thinking about the[Pg 38] Strong Way, until you have a good conception of it; and always think of yourself in connection with the Strong Way of Doing Things. That is what I mean by having a Conception of Health.
In order to establish perfect functioning in every part, man does not have to study anatomy or physiology, so that he can form a mental image of each separate organ and address himself to it. He does not have to "treat" his liver, his kidneys, his stomach, or his heart. There is one Principle of Health in man, which has control over all the involuntary functions of his life; and the thought of perfect health, impressed upon this Principle, will reach each part and organ. Man's liver is not controlled by a liver-principle, his stomach by a digestive principle, and so on; the Principle of Health is One.
The less you go into the detailed study of physiology, the better for you. Our knowledge of this science is very imperfect, and leads to imperfect thought.[Pg 39] Imperfect thought causes imperfect functioning, which is disease. Let me illustrate: Until quite recently, physiology fixed ten days as the extreme limit of man's endurance without food; it was considered that only in exceptional cases could he survive a longer fast. So the impression became universally disseminated that one who was deprived of food must die in from five to ten days; and numbers of people, when cut off from food by shipwreck, accident, or famine, did die within this period. But the performances of Dr. Tanner, the forty-day faster, and the writings of Dr. Dewey and others on the fasting cure, together with the experiments of numberless people who have fasted from forty to sixty days, have shown that man's ability to live without food is vastly greater than had been supposed. Any person, properly educated, can fast from twenty to forty days with little loss in weight, and often with no apparent loss of strength at all. The people who[Pg 40] starved to death in ten days or less did so because they believed that death was inevitable; an erroneous physiology had given them a wrong thought about themselves. When a man is deprived of food he will die in from ten to fifty days, according to the way he has been taught; or, in other words, according to the way he thinks about it. So you see that an erroneous physiology can work very mischievous results.
No Science of Being Well can be founded on current physiology; it is not sufficiently exact in its knowledge. With all its pretensions, comparatively little is really known as to the interior workings and processes of the body. It is not known just how food is digested; it is not known just what part food plays, if any, in the generation of force. It is not known exactly what the liver, spleen, and pancreas are for, or what part their secretions play in the chemistry of assimilation. On all these and most other points we theorize, but we do not[Pg 41] really know. When man begins to study physiology, he enters the domain of theory and disputation; he comes among conflicting opinions, and he is bound to form mistaken ideas concerning himself. These mistaken ideas lead to the thinking of wrong thoughts, and this leads to perverted functioning and disease. All that the most perfect knowledge of physiology could do for man would be to enable him to think only thoughts of perfect health, and to eat, drink, breathe, and sleep in a perfectly healthy way; and this, as we shall show, he can do without studying physiology at all.
This, for the most part, is true of all hygiene. There are certain fundamental propositions which we should know; and these will be explained in later chapters, but aside from these propositions, ignore physiology and hygiene. They tend to fill your mind with thoughts of imperfect conditions, and these thoughts will produce the im[Pg 42]perfect conditions in your own body. You cannot study any "science" which recognizes disease, if you are to think nothing but health.
Drop all investigation as to your present condition, its causes, or possible results, and set yourself to the work of forming a conception of health.
Think about health and the possibilities of health; of the work that may be done and the pleasures that may be enjoyed in a condition of perfect health. Then make this conception your guide in thinking of yourself; refuse to entertain for an instant any thought of yourself which is not in harmony with it. When any idea of disease or imperfect functioning enters your mind, cast it out instantly by calling up a thought which is in harmony with the Conception of Health.
Think of yourself at all times as realizing conception; as being a strong and perfectly healthy personage; and do not harbor a contrary thought.[Pg 43]
KNOW that as you think of yourself in unity with this conception, the Original Substance which permeates and fills the tissues of your body is taking form according to the thought; and know that this Intelligent Substance or mind stuff will cause function to be performed in such a way that your body will be rebuilt with perfectly healthy cells.
The Intelligent Substance, from which all things are made, permeates and penetrates all things; and so it is in and through your body. It moves according to its thoughts; and so if you hold only the thoughts of perfectly healthy function, it will cause the movements of perfectly healthy function within you.
Hold with persistence to the thought of perfect health in relation to yourself; do not permit yourself to think in any other way. Hold this thought with perfect faith that it is the fact, the truth. It is the truth so far as your mental body is concerned. You have a mind-[Pg 44]body and a physical body; the mind-body takes form just as you think of yourself, and any thought which you hold continuously is made visible by the transformation of the physical body into its image. Implanting the thought of perfect functioning in the mind-body will, in due time, cause perfect functioning in the physical body.
The transformation of the physical body into the image of the ideal held by the mind-body is not accomplished instantaneously; we cannot transfigure our physical bodies at will as Jesus did. In the creation and recreation of forms, Substance moves along the fixed lines of growth it has established; and the impression upon it of the health thought causes the healthy body to be built cell by cell. Holding only thoughts of perfect health will ultimately cause perfect functioning; and perfect functioning will in due time produce a perfectly healthy body. It may be as well to condense this chapter into a syllabus:—[Pg 45]
Your physical body is permeated and fitted with an Intelligent Substance, which forms a body of mind-stuff. This mind-stuff controls the functioning of your physical body. A thought of disease or of imperfect function, impressed upon the mind-stuff, causes disease or imperfect functioning in the physical body. If you are diseased, it is because wrong thoughts have made impressions on this mind-stuff; these may have been either your own thoughts or those of your parents; we begin life with many sub-conscious impressions, both right and wrong. But the natural tendency of all mind is toward health, and if no thoughts are held in the conscious mind save those of health, all internal functioning will come to be performed in a perfectly healthy manner.
The Power of Nature within you is sufficient to overcome all hereditary impressions, and if you will learn to control your thoughts, so that you shall think only those of health, and if you will perform the voluntary functions of life in a perfectly healthy way, you can certainly be well.
[Pg 46]
CHAPTER V.
Faith.
The Principle of Health is moved by Faith; nothing else can call it into action, and only faith can enable you to relate yourself to health, and sever your relation with disease, in your thoughts.
You will continue to think of disease unless you have faith in health. If you do not have faith you will doubt; if you doubt, you will fear; and if you fear, you will relate yourself in mind to that which you fear.
If you fear disease, you will think of yourself in connection with disease; and that will produce within yourself the form and motions of disease. Just as Original Substance creates from itself the forms of its thoughts, so your mind-body, which is original substance,[Pg 47] takes the form and motion of whatever you think about. If you fear disease, dread disease, have doubts about your safety from disease, or if you even contemplate disease, you will connect yourself with it and create its forms and motions within you.
Let me enlarge somewhat upon this point. The potency, or creative power, of a thought is given to it by the faith that is in it.
Thoughts which contain no faith create no forms.
The Formless Substance, which knows all truth and therefore thinks only truth, has perfect faith in every thought, because it thinks only truth; and so all its thoughts create.
But if you will imagine a thought in Formless Substance in which there was no faith, you will see that such a thought could not cause the Substance to move or take form.
Keep in mind the fact that only those thoughts which are conceived in faith[Pg 48] have creative energy. Only those thoughts which have faith with them are able to change function, or to quicken the Principle of Health into activity.
If you do not have faith in health, you will certainly have faith in disease. If you do not have faith in health, it will do you no good to think about health, for your thoughts will have no potency, and will cause no change for the better in your conditions. If you do not have faith in health, I repeat, you will have faith in disease; and if, under such conditions, you think about health for ten hours a day, and think about disease for only a few minutes, the disease thought will control your condition because it will have the potency of faith, while the health thought will not. Your mind-body will take on the form and motions of disease and retain them, because your health thought will not have sufficient dynamic force to change form or motion.[Pg 49]
In order to practice the Science of Being Well, you must have complete faith in health.
Faith begins in belief; and we now come to the question: What must you believe in order to have faith in health?
You must believe that there is more health-power than disease-power in both yourself and your environment; and you cannot help believing this if you consider the facts. These are the facts:—
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.
The thought of a form, in this Substance, produces the form; the thought of a motion institutes the motion. In relation to man, the thoughts of Original Substance are always of perfect health and perfect functioning. This Substance, within and without man, always exerts its power toward health.
Man is a thinking center, capable of original thought. He has a mind-body [Pg 50]of Original Substance permeating a physical body; and the functioning of his physical body is determined by the FAITH of his mind-body. If man thinks with faith of the functioning of health, he will cause his internal functions to be performed in a healthy manner, provided that he performs the external functions in a corresponding manner. But if man thinks, with faith, of disease, or of the power of disease, he will cause his internal functioning to be the functioning of disease.
The Original Intelligent Substance is in man, moving toward health; and it is pressing upon him from every side. Man lives, moves, and has his being in a limitless ocean of health-power; and he uses this power according to his faith. If he appropriates it and applies it to himself it is all his; and if he unifies himself with it by unquestioning faith, he cannot fail to attain health, for the power of this Substance is all the power there is.
A belief in the above statements is a foundation for faith in health. If you believe them, you believe that health is[Pg 51] the natural state of man, and that man lives in the midst of Universal Health; that all the power of nature makes for health, and that health is possible to all, and can surely be attained by all. You will believe that the power of health in the universe is ten thousand times greater than that of disease; in fact, that disease has no power whatever, being only the result of perverted thought and faith. And if you believe that health is possible to you, and that it may surely be attained by you, and that you know exactly what to do in order to attain it, you will have faith in health. You will have this faith and knowledge if you read this book through with care and determine to believe in and practice its teachings.
It is not merely the possession of faith, but the personal application of faith which works healing. You must claim health in the beginning, and form a conception of health, and, as far as may be, of yourself as a perfectly[Pg 52] healthy person; and then, by faith, you must claim that you ARE REALIZING this conception.
Do not assert with faith that you are going to get well; assert with faith that you ARE well.
Having faith in health, and applying it to yourself, means having faith that you are healthy; and the first step in this is to claim that it is the truth.
Mentally take the attitude of being well, and do not say anything or do anything which contradicts this attitude. Never speak a word or assume a physical attitude which does not harmonize with the claim: "I am perfectly well." When you walk, go with a brisk step, and with your chest thrown out and your head held up; watch that at all times your physical actions and attitudes are those of a healthy person. When you find that you have relapsed into the attitude of weakness or disease, change instantly; straighten up; think of health and power. Refuse to consider[Pg 53] yourself as other than a perfectly healthy person.
One great aid—perhaps the greatest aid—in applying your faith you will find in the exercise of gratitude.
Whenever you think of yourself, or of your advancing condition, give thanks to the Great Intelligent Substance for the perfect health you are enjoying.
Remember that, as Swedenborg taught, there is a continual inflow of life from the Supreme, which is received by all created things according to their forms; and by man according to his faith. Health from God is continually being urged upon you; and when you think of this, lift up your mind reverently to Him, and give thanks that you have been led to the Truth and into perfect health of mind and body. Be, all the time, in a grateful frame of mind, and let gratitude be evident in your speech.
Gratitude will help you to own and control your own field of thought.[Pg 54]
Whenever the thought of disease is presented to you, instantly claim health, and thank God for the perfect health you have. Do this so that there shall be no room in your mind for a thought of ill. Every thought connected in any way with ill health is unwelcome, and you can close the door of your mind in its face by asserting that you are well, and by reverently thanking God that it is so. Soon the old thoughts will return no more.
Gratitude has a twofold effect; it strengthens your own faith, and it brings you into close and harmonious relations with the Supreme. You believe that there is one Intelligent Substance from which all life and all power come; you believe that you receive your own life from this substance; and you relate yourself closely to It by feeling continuous gratitude. It is easy to see that the more closely you relate yourself to the Source of Life the more readily you may receive life from it; and it is easy[Pg 55] also to see that your relation to It is a matter of mental attitude. We cannot come into physical relationship with God, for God is mind-stuff and we also are mind-stuff; our relation with Him must therefore be a mind relation. It is plain, then, that the man who feels deep and hearty gratitude will live in closer touch with God than the man who never looks up to Him in thankfulness. The ungrateful or unthankful mind really denies that it receives at all, and so cuts its connection with the Supreme. The grateful mind is always looking toward the Supreme, and is always open to receive from it; and it will receive continually.
The Principle of Health in man receives its vital power from the Principle of Life in the universe; and man relates himself to the Principle of Life by faith in health, and by gratitude for the health he receives.
Man may cultivate both faith and gratitude by the proper use of his will.
[Pg 56]
CHAPTER VI.
Use of the Will.
In the practice of the Science of Being Well the will is not used to compel yourself to go when you are not really able to go, or to do things when you are not physically strong enough to do them. You do not direct your will upon your physical body or try to compel the proper performance of internal function by will power.
You direct the will upon the mind, and use it in determining what you shall believe, what you shall think, and to what you shall give your attention.
The will should never be used upon any person or thing external to you, and it should never be used upon your own body. The sole legitimate use of the will is in determining to what you shall give your attention, and what you shall think[Pg 57] about the things to which your attention is given.
All belief begins in the will to believe.
You cannot always and instantly believe what you will to believe; but you can always will to believe what you want to believe. You want to believe truth about health, and you can will to do so. The statements you have been reading in this book are the truth about health, and you can will to believe them; this must be your first step toward getting well.
These are the statements you must will to believe:—
That there is a Thinking Substance from which all things are made, and that man receives the Principle of Health, which is his life, from this Substance.
That man himself is Thinking Substance; a mind-body, permeating a physical body, and that as man's thoughts are, so will the functioning of his physical body be.
That if man will think only thoughts [Pg 58]of perfect health, he must and will cause the internal and involuntary functioning of his body to be the functioning of health, provided that his external and voluntary functioning and attitude are in accordance with his thoughts.
When you will to believe these statements, you must also begin to act upon them. You cannot long retain a belief unless you act upon it; you cannot increase a belief until it becomes faith unless you act upon it; and you certainly cannot expect to reap benefits in any way from a belief so long as you act as if the opposite were true. You cannot long have faith in health if you continue to act like a sick person. If you continue to act like a sick person, you cannot help continuing to think of yourself as a sick person; and if you continue to think of yourself as a sick person, you will continue to be a sick person.
The first step toward acting externally like a well person is to begin to act internally like a well person. Form[Pg 59] your conception of perfect health, and get into the way of thinking about perfect health until it begins to have a definite meaning to you. Picture yourself as doing the things a strong and healthy person would do, and have faith that you can and will do those things in that way; continue this until you have a vivid CONCEPTION of health, and what it means to you. When I speak in this book of a conception of health, I mean a conception that carries with it the idea of the way a healthy person looks and does things. Think of yourself in connection with health until you form a conception of how you would live, appear, act, and do things as a perfectly healthy person. Think about yourself in connection with health until you conceive of yourself, in imagination, as always doing everything in the manner of a well person; until the thought of health conveys the idea of what health means to you. As I have said in a former chapter, you may not be able to[Pg 60] form a clear mental image of yourself in perfect health, but you can form a conception of yourself as acting like a healthy person.
Form this conception, and then think only thoughts of perfect health in relation to yourself, and, so far as may be possible, in relation to others. When a thought of sickness or disease is presented to you, reject it; do not let it get into your mind; do not entertain or consider it at all. Meet it by thinking health; by thinking that you are well, and by being sincerely grateful for the health you are receiving. Whenever suggestions of disease are coming thick and fast upon you, and you are in a "tight place," fall back upon the exercise of gratitude. Connect yourself with the Supreme; give thanks to God for the perfect health He gives you, and you will soon find yourself able to control your thoughts, and to think what you want to think. In times of doubt, trial, and temptation, the exercise of[Pg 61] gratitude is always a sheet anchor which will prevent you from being swept away. Remember that the great essential thing is to SEVER ALL MENTAL RELATIONS WITH DISEASE, AND TO ENTER INTO FULL MENTAL RELATIONSHIP WITH HEALTH. This is the KEY to all mental healing; it is the whole thing. Here we see the secret of the great success of Christian Science; more than any other formulated system of practice, it insists that its converts shall sever relations with disease, and relate themselves fully with health. The healing power of Christian Science is not in its theological formulæ, nor in its denial of matter; but in the fact that it induces the sick to ignore disease as an unreal thing and accept health by faith as a reality. Its failures are made because its practitioners, while thinking in the Certain Way, do not eat, drink, breathe, and sleep in the same way.
雖然沒有治癒的力量[第62頁] 重複使用字符串，但是將中心思想如此表述，以便您可以輕鬆地重複它們，以便在周圍有不利建議的環境中使用時，可以將它們用作肯定，這是非常方便的事情。當周圍的人開始談論疾病和死亡時，請閉上耳朵，並在心理上斷言以下內容：
有一種物質，我就是那種物質。
物質是永恆的，是生命；我就是那個物質，我就是永恆的生命。
該物質不知道任何疾病；我就是那個物質，我就是健康。
行使您的意志力，只選擇那些健康的思想，並安排您的環境以暗示健康的思想。沒有關於您的書籍，圖片或其他暗示死亡，疾病，畸形，虛弱的東西[第63頁]年齡或年齡；只有那些傳達健康，力量，喜悅，活力和青春的觀念的人。當您遇到一本書或任何暗示疾病的東西時，請不要引起您的注意。想一想您對健康的看法和感激之情，並如上確認。用意志力將注意力集中在健康方面。在以後的章節中，我將再次談到這一點。我想在此簡單說明的是，您必須只考慮健康，只承認健康，並只關注健康；並且您必須通過使用意志來控制思想，認知和注意力。
不要試圖用自己的意志來強迫自己內在功能的健康發揮。如果您只關注健康思想，那麼健康原理將有助於解決這一問題。
不要試圖將自己的意志強加於無格式者身上，以迫使它賦予您更多的活力或力量；它已經為您提供了所有服務。[第64頁]
您不必用自己的意志來征服不利條件或征服不友好的力量；沒有不友好的力量；只有一股力量，那股力量對你很友善；它是促進健康的力量。
宇宙中的一切都希望你健康。除了以某種方式思考疾病的習慣外，您沒有什麼可以克服的，只有通過養成另一種以某種方式思考健康的習慣，您才能做到這一點。
通過以某種方式不斷思考並以某種方式執行外部功能，人可以使人體的所有內部功能以完全健康的方式執行。
他可以通過控制自己的注意力以這種確定的方式思考，並且可以通過使用意志來控制自己的注意力。
他可以決定要考慮什麼。
[第65頁]
第七章
來自上帝的健康。
我將在這裡提供一章，以解釋人如何從至高無上的身體中獲得健康。至高無上，我指的是思考的物質，萬物是從萬物製造的，萬物是萬有的，尋求更完整的表達和更充實的生活。這種智能物質處於完全流動的狀態，滲透並滲透到所有事物中，並與所有人保持聯繫。它是所有能量和力量的來源，並且構成了瑞典堡所看到的生命的“流入”，使萬物充滿活力。它正在為某一目的而努力，並且為實現一個目的而努力；這個目的是為了朝著完整表達心靈的方向前進。當人將自己與這種智力相協調時，[第66頁] 它可以並且將給他健康和智慧。當人類穩定地追求更富裕的生活的目的時，他就與這一至高智商融為一體。
最高智能的目的是為所有人提供最豐富的生活；此“最高智能”的目的是讓您生活得更充實。那麼，如果您自己的目標是過上充裕的生活，那麼您將與至尊統一。您正在使用它，它必須與您一起工作。但是，正如至高無上的情報一樣，如果您與之融為一體，那麼您就必須與所有人融為一體。你必須渴望所有人和自己都擁有更加充實的生活。與“最高情報”協調一致會給您帶來兩大好處。
首先，您將獲得智慧。智慧，我並不是說要了解事實，而是要具備感知和理解事實，在所有與之相關的事情上做出明智判斷和正確行事的能力。[第67頁] 生活。智慧是感知真理的力量，是善用真理知識的能力。它是立即感知到最佳目標的力量，並且是達到該目標的最佳方法。智慧帶來平衡，而正確思考的能力也隨之而來。控制和引導您的思想，避免因錯誤的思想而帶來的困難。憑藉智慧，您將能夠根據自己的特定需求選擇正確的課程，並以各種方式進行管理，以確保取得最佳結果。您將知道如何去做自己想做的事。您可以很容易地看到，智慧必須是至高智商的基本屬性，因為知道所有真理的知識必須是明智的。而且您還可以看到，與智能相協調和統一時，您將擁有智慧。
但我重複一遍，因為這種情報就是全部，總而言之，您可以輸入[第68頁] 只有與所有人融為一體，才能將其轉化為智慧。如果您的慾望或目的中有任何事情會給任何人帶來壓迫，為任何人造成不公正待遇或使他們失去生命，那麼您就不會從至高無上的智慧中得到幫助。此外，您自己的目標必須是最好的。
人可以以三種普遍的方式生活：為了滿足自己的身體，為了自己的智力或為了自己的靈魂。首先是通過滿足對食物，飲料和其他令人愉悅的身體感覺的需求來實現的。第二種是通過做那些引起愉悅的心理感覺的事情來實現的，例如滿足對知識的渴望或對精美服裝，名望，權力等的渴望。第三是通過讓位於無私的愛和利他主義的本能來實現的。當人類在所有這些方面都發揮最完美的作用，而其中任何一項都不過分時，人類將最明智，最完整地生活。[第69頁] 一個光鮮活潑的人，僅靠身體，就不明智，與上帝不和諧。僅僅為了理智的冷淡生活而活的人，儘管他絕對道德，卻是不明智的，與上帝不和諧；完全依靠利他主義為生而又捨棄他人的人，與那些以其他方式過分屈服的人一樣，是不明智的，與上帝的和諧相去甚遠。
To come into full harmony with the Supreme, you must purpose to LIVE; to live to the utmost of your capabilities in body, mind, and soul. This must mean the full exercise of function in all the different ways, but without excess; for excess in one causes deficiency in the others. Behind your desire for health is your own desire for more abundant life; and behind that is the desire of the Formless Intelligence to live more fully in you. So, as you advance toward perfect health, hold steadily to the purpose to attain complete life, physical,[Pg 70] mental, and spiritual; to advance in all ways, and in every way to live more; if you hold this purpose you will be given wisdom. "He that willeth to do the will of the Father shall KNOW," said Jesus. Wisdom is the most desirable gift that can come to man, for it makes him rightly self-governing.
But wisdom is not all you may receive from the Supreme Intelligence; you may receive physical energy, vitality, life force. The energy of the Formless Substance is unlimited, and permeates everything; you are already receiving or appropriating to yourself this energy in an automatic and instinctive way, but you can do so to a far greater degree if you set about it intelligently. The measure of a man's strength is not what God is willing to give him, but what he, himself, has the will and the intelligence to appropriate to himself. God gives you all there is; your only question is how much to take of the unlimited supply.[Pg 71]
Professor James has pointed out that there is apparently no limit to the powers of men; and this is simply because man's power comes from the inexhaustible reservoir of the Supreme. The runner who has reached the stage of exhaustion, when his physical power seems entirely gone, by running on in a Certain Way may receive his "second wind"; his strength is renewed in a seemingly miraculous fashion, and he can go on indefinitely. And by continuing in the Certain Way, he may receive a third, fourth, and fifth "wind"; we do not know where the limit is, or how far it may be possible to extend it. The conditions are that the runner must have absolute faith that the strength will come; that he must think steadily of strength, and have perfect confidence that he has it, and that he must continue to run on. If he admits a doubt into his mind, he falls exhausted, and if he stops running to wait for the accession of strength, it will never come. His[Pg 72] faith in strength, his faith that he can keep on running, his unwavering purpose to keep on running, and his action in keeping on seem to connect him to the source of energy in such a way as to bring him a new supply.
In a very similar manner, the sick person who has unquestioning faith in health, whose purpose brings him into harmony with the source, and who performs the voluntary functions of life in a certain way, will receive vital energy sufficient for all his needs, and for the healing of all his diseases. God, who seeks to live and express himself fully in man, delights to give man all that is needed for the most abundant life. Action and reaction are equal, and when you desire to live more, if you are in mental harmony with the Supreme, the forces which make for life begin to concentrate about you and upon you. The One Life begins to move toward you, and your environment becomes surcharged with it. Then, if you appropriate it by faith,[Pg 73] it is yours. "Ye shall ask what ye will, and it shall be done unto you." Your Father giveth not his spirit by measure; he delights to give good gifts to you.
[Pg 74]
CHAPTER VIII.
Summary of the Mental Actions.
Let me now summarize the mental actions and attitudes necessary to the practice of the Science of Being Well: first, you believe that 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. This Substance is the Life of All, and is seeking to express more life in all. It is the Principle of Life of the universe, and the Principle of Health in man.
Man is a form of this Substance, and draws his vitality from it; he is a mind-body of original substance, permeating a physical body, and the thoughts of his mind-body control the functioning of his physical body. If man thinks no[Pg 75] thoughts save those of perfect health, the functions of his physical body will be performed in a manner of perfect health.
If you would consciously relate yourself to the All-Health, your purpose must be to live fully on every plane of your being. You must want all that there is in life for body, mind, and soul; and this will bring you into harmony with all the life there is. The person who is in conscious and intelligent harmony with All will receive a continuous inflow of vital power from the Supreme Life; and this inflow is prevented by angry, selfish or antagonistic mental attitudes. If you are against any part, you have severed relations with all; you will receive life, but only instinctively and automatically; not intelligently and purposefully. You can see that if you are mentally antagonistic to any part, you cannot be in complete harmony with the Whole; therefore, as Jesus directed, be reconciled to everybody[Pg 76] and everything before you offer worship.
Want for everybody all that you want for yourself.
The reader is recommended to read what we have said in a former work[A] concerning the Competitive mind and the Creative mind. It is very doubtful whether one who has lost health can completely regain it so long as he remains in the competitive mind.
Being on the Creative or Good-Will plane in mind, the next step is to form a conception of yourself as in perfect health, and to hold no thoughts which are not in full harmony with this conception. Have FAITH that if you think only thoughts of health you will establish in your physical body the functioning of health; and use your will to determine that you will think only thoughts of health. Never think of yourself as sick, or as likely to be sick; never think of sickness in connection [Pg 77]with yourself at all. And, as far as may be, shut out of your mind all thoughts of sickness in connection with others. Surround yourself as much as possible with the things which suggest the ideas of strength and health.
Have faith in health, and accept health as an actual present fact in your life. Claim health as a blessing bestowed upon you by the Supreme Life, and be deeply grateful at all times. Claim the blessing by faith; know that it is yours, and never admit a contrary thought to your mind.
Use your will-power to withhold your attention from every appearance of disease in yourself and others; do not study disease, think about it, nor speak of it. At all times, when the thought of disease is thrust upon you, move forward into the mental position of prayerful gratitude for your perfect health.
The mental actions necessary to being well may now be summed up in a single sentence: Form a conception of your[Pg 78]self in perfect health, and think only those thoughts which are in harmony with that conception.
That, with faith and gratitude, and the purpose to really live, covers all the requirements. It is not necessary to take mental exercises of any kind, except as described in Chapter VI, or to do wearying "stunts" in the way of affirmations, and so on. It is not necessary to concentrate the mind on the affected parts; it is far better not to think of any part as affected. It is not necessary to "treat" yourself by auto-suggestion, or to have others treat you in any way whatever. The power that heals is the Principle of Health within you; and to call this Principle into Constructive Action it is only necessary, having harmonized yourself with the All-Mind, to claim by FAITH the All-Health; and to hold that claim until it is physically manifested in all the functions of your body.
In order to hold this mental attitude[Pg 79] of faith, gratitude, and health, however, your external acts must be only those of health. You cannot long hold the internal attitude of a well person if you continue to perform the external acts of a sick person. It is essential not only that your every thought should be a thought of health, but that your every act should be an act of health, performed in a healthy manner. If you will make every thought a thought of health, and every conscious act an act of health, it must infallibly follow that every internal and unconscious function shall come to be healthy; for all the power of life is being continually exerted toward health. We shall next consider how you may make every act an act of health.
[Pg 80]
CHAPTER IX.
When to Eat.
You cannot build and maintain a perfectly healthy body by mental action alone, or by the performance of the unconscious or involuntary functions alone. There are certain actions, more or less voluntary, which have a direct and immediate relation with the continuance of life itself; these are eating, drinking, breathing, and sleeping. No matter what man's thought or mental attitude may be, he cannot live unless he eats, drinks, breathes, and sleeps; and, moreover, he cannot be well if he eats, drinks, breathes, and sleeps in an unnatural or wrong manner. It is therefore vitally important that you should learn the right way to perform these voluntary functions, and I shall proceed to show[Pg 81] you this way, beginning with the matter of eating, which is most important.
There has been a vast amount of controversy as to when to eat, what to eat, how to eat, and how much to eat; and all this controversy is unnecessary, for the Right Way is very easy to find. You have only to consider the Law which governs all attainment, whether of health, wealth, power, or happiness; and that law is that you must do what you can do now, where you are now; do every separate act in the most perfect manner possible, and put the power of faith into every action.
The processes of digestion and assimilation are under the supervision and control of an inner division of man's mentality, which is generally called the sub-conscious mind; and I shall use that term here in order to be understood. The sub-conscious mind is in charge of all the functions and processes of life; and when more food is needed by the body, it makes the fact known by caus[Pg 82]ing a sensation called hunger. Whenever food is needed, and can be used, there is hunger; and whenever there is hunger it is time to eat. When there is no hunger it is unnatural and wrong to eat, no matter how great may APPEAR to be the need for food. Even if you are in a condition of apparent starvation, with great emaciation, if there is no hunger you may know that FOOD CANNOT BE USED, and it will be unnatural and wrong for you to eat. Though you have not eaten for days, weeks, or months, if you have no hunger you may be perfectly sure that food cannot be used, and will probably not be used if taken. Whenever food is needed, if there is power to digest and assimilate it, so that it can be normally used, the sub-conscious mind will announce the fact by a decided hunger. Food, taken when there is no hunger, will sometimes be digested and assimilated, because Nature makes a special effort to[Pg 83] perform the task which is thrust upon her against her will; but if food be habitually taken when there is no hunger, the digestive power is at last destroyed, and numberless evils caused.
If the foregoing be true—and it is indisputably so—it is a self-evident proposition that the natural time, and the healthy time, to eat is when one is hungry; and that it is never a natural or a healthy action to eat when one is not hungry. You see, then, that it is an easy matter to scientifically settle the question when to eat. ALWAYS eat when you are hungry; and NEVER eat when you are not hungry. This is obedience to nature, which is obedience to God.
We must not fail, however, to make clear the distinction between hunger and appetite. Hunger is the call of the sub-conscious mind for more material to be used in repairing and renewing the body, and in keeping up the internal heat; and hunger is never felt unless[Pg 84] there is need for more material, and unless there is power to digest it when taken into the stomach. Appetite is a desire for the gratification of sensation. The drunkard has an appetite for liquor, but he cannot have a hunger for it. A normally fed person cannot have a hunger for candy or sweets; the desire for these things is an appetite. You cannot hunger for tea, coffee, spiced foods, or for the various taste-tempting devices of the skilled cook; if you desire these things, it is with appetite, not with hunger. Hunger is nature's call for material to be used in building new cells, and nature never calls for anything which may not be legitimately used for this purpose.
Appetite is often largely a matter of habit; if one eats or drinks at a certain hour, and especially if one takes sweetened or spiced and stimulating foods, the desire comes regularly at the same hour; but this habitual desire for food should never be mistaken for hunger.[Pg 85] Hunger does not appear at specified times. It only comes when work or exercise has destroyed sufficient tissue to make the taking in of new raw material a necessity.
For instance, if a person has been sufficiently fed on the preceding day, it is impossible that he should feel a genuine hunger on arising from refreshing sleep. In sleep the body is recharged with vital power, and the assimilation of the food which has been taken during the day is completed; the system has no need for food immediately after sleep, unless the person went to his rest in a state of starvation. With a system of feeding, which is even a reasonable approach to a natural one, no one can have a real hunger for an early morning breakfast. There is no such thing possible as a normal or genuine hunger immediately after arising from sound sleep. The early morning breakfast is always taken to gratify appetite, never to satisfy hunger. No matter who you[Pg 86] are, or what your condition is; no matter how hard you work, or how much you are exposed, unless you go to your bed starved, you cannot arise from your bed hungry.
Hunger is not caused by sleep, but by work. And it does not matter who you are, or what your condition, or how hard or easy your work, the so-called no-breakfast plan is the right plan for you. It is the right plan for everybody, because it is based on the universal law that hunger never comes until it is EARNED.
I am aware that a protest against this will come from the large number of people who "enjoy" their breakfasts; whose breakfast is their "best meal"; who believe that their work is so hard that they cannot "get through the forenoon on an empty stomach," and so on. But all their arguments fall down before the facts. They enjoy their breakfast as the toper enjoys his morning dram, because it gratifies a habitual[Pg 87] appetite and not because it supplies a natural want. It is their best meal for the same reason that his morning dram is the toper's best drink. And they CAN get along without it, because millions of people, of every trade and profession, DO get along without it, and are vastly better for doing so. If you are to live according to the Science of Being Well, you must NEVER EAT UNTIL YOU HAVE AN EARNED HUNGER.
But if I do not eat on arising in the morning, when shall I take my first meal?
In ninety-nine cases out of a hundred twelve o'clock, noon, is early enough; and it is generally the most convenient time. If you are doing heavy work, you will get by noon a hunger sufficient to justify a good-sized meal; and if your work is light, you will probably still have hunger enough for a moderate meal. The best general rule or law that can be laid down is that you should[Pg 88] eat your first meal of the day at noon, if you are hungry; and if you are not hungry, wait until you become so.
And when shall I eat my second meal?
Not at all, unless you are hungry for it; and that with a genuine earned hunger. If you do get hungry for a second meal, eat at the most convenient time; but do not eat until you have a really earned hunger. The reader who wishes to fully inform himself as to the reasons for this way of arranging the mealtimes will find the best books thereon cited in the preface to this work. From the foregoing, however, you can easily see that the Science of Being Well readily answers the question: When, and how often shall I eat? The answer is: Eat when you have an earned hunger; and never eat at any other time.
[Pg 89]
CHAPTER X.
What To Eat.
The current sciences of medicine and hygiene have made no progress toward answering the question, What shall I eat? The contests between the vegetarians and the meat eaters, the cooked food advocates, raw food advocates, and various other "schools" of theorists, seem to be interminable; and from the mountains of evidence and argument piled up for and against each special theory, it is plain that if we depend on these scientists we shall never know what is the natural food of man. Turning away from the whole controversy, then, we will ask the question of nature herself, and we shall find that she has not left us without an answer.
Most of the errors of dietary scien[Pg 90]tists grow out of a false premise as to the natural state of man. It is assumed that civilization and mental development are unnatural things; that the man who lives in a modern house, in city or country, and who works in modern trade or industry for his living is leading an unnatural life, and is in an unnatural environment; that the only "natural" man is a naked savage, and that the farther we get from the savage the farther we are from nature. This is wrong. The man who has all that art and science can give him is leading the most natural life, because he is living most completely in all his faculties. The dweller in a well-appointed city flat, with modern conveniences and good ventilation, is living a far more naturally human life than the Australian savage who lives in a hollow tree or a hole in the ground.
That Great Intelligence, which is in all and through all, has in reality practically settled the question as to what[Pg 91] we shall eat. In ordering the affairs of nature, It has decided that man's food shall be according to the zone in which he lives. In the frigid regions of the far North, fuel foods are required. The development of brain is not large, nor is the life severe in its labor-tax on muscle; and so the Esquimaux live largely on the blubber and fat of aquatic animals. No other diet is possible to them; they could not get fruits, nuts, or vegetables even if they were disposed to eat them; and they could not live on them in that climate if they could get them. So, notwithstanding the arguments of the vegetarians, the Esquimaux will continue to live on animal fats.
On the other hand, as we come toward the tropics, we find fuel foods less required; and we find the people naturally inclining toward a vegetarian diet. Millions live on rice and fruits; and the food regimen of an Esquimaux village, if followed upon the equator, would re[Pg 92]sult in speedy death. A "natural" diet for the equatorial regions would be very far from being a natural diet near the North Pole; and the people of either zone, if not interfered with by medical or dietary "scientists," will be guided by the All Intelligence, which seeks the fullest life in all, to feed themselves in the best way for the promotion of perfect health. In general, you can see that God, working in nature and in the evolution of human society and customs, has answered your question as to what you shall eat; and I advise you to take His answer in preference to that of any man.
In the temperate zone the largest demands are made on man in spirit, mind, and body; and here we find the greatest variety of foods provided by nature. And it is really quite useless and superfluous to theorize on the question what the masses shall eat, for they have no choice; they must eat the foods which are staple products of the zone in which[Pg 93] they live. It is impossible to supply all the people with a nut-and-fruit or raw food diet; and the fact that it is impossible is proof positive that these are not the foods intended by nature, for nature, being formed for the advancement of life, has not made the obtaining of the means of life an impossibility. So, I say, the question, What shall I eat? has been answered for you. Eat wheat, corn, rye, oats, barley, buckwheat; eat vegetables; eat meats, eat fruits, eat the things that are eaten by the masses of the people around the world, for in this matter the voice of the people is the voice of God. They have been led, generally, to the selection of certain foods; and they have been led, generally, to prepare these foods in generally similar ways; and you may depend upon it that in general they have the right foods and are preparing them in the right way. In these matters the race has been under the guidance of God. The list of foods in common use is a long one, and you[Pg 94] must select therefrom according to your individual taste; if you do, you will find that you have an infallible guide, as shown in the next two chapters.
If you do not eat until you have an EARNED hunger, you will not find your taste demanding unnatural or unhealthy foods. The woodchopper, who has swung his axe continuously from seven in the morning until noon does not come in clamoring for cream puffs and confectionery; he wants pork and beans, or beefsteak and potatoes, or corn bread and cabbage; he asks for the plain solids. Offer to crack him a few walnuts and give him a plate of lettuce, and you will be met with huge disdain; those things are not natural foods for a workingman. And if they are not natural foods for a workingman, they are not for any other man; for work hunger is the only real hunger, and requires the same materials to satisfy it, whether it be in woodchopper or banker, in man, woman or child.[Pg 95]
It is a mistake to suppose that food must be selected with anxious care to fit the vocation of the person who eats. It is not true that the woodchopper requires "heavy" or "solid" foods and the bookkeeper "light" foods. If you are a bookkeeper, or other brain worker, and do not eat until you have an EARNED hunger, you will want exactly the same foods that the woodchopper wants. Your body is made of exactly the same elements as that of the woodchopper, and requires the same materials for cell-building; why, then, feed him on ham and eggs and corn bread and you on crackers and toast? True, most of his waste is of muscle, while most of yours is of brain and nerve tissue; but it is also true that the woodchopper's diet contains all the requisites for brain and nerve building in far better proportions than they are found in most "light" foods. The world's best brain work has been done on the fare of the working people. The world's[Pg 96] greatest thinkers have invariably lived on the plain solid foods common among the masses.
Let the bookkeeper wait until he has an earned hunger before he eats; and then, if he wants ham, eggs, and corn bread, by all means let him eat them; but let him remember that he does not need one-twentieth of the amount necessary for the woodchopper. It is not eating "hearty" foods which gives the brain worker indigestion; it is eating as much as would be needed by a muscle worker. Indigestion is never caused by eating to satisfy hunger; it is always caused by eating to gratify appetite. If you eat in the manner prescribed in the next chapter, your taste will soon become so natural that you will never WANT anything that you cannot eat with impunity; and you can drop the whole anxious question of what to eat from your mind forever, and simply eat what you want. Indeed, that is the only way to do if you are to think no[Pg 97] thoughts but those of health; for you cannot think health so long as you are in continual doubt and uncertainty as to whether you are getting the right bills of fare.
"Take no thought what ye shall eat," said Jesus, and he spoke wisely. The foods found on the table of any ordinary middle-class or working class family will nourish your body perfectly if you eat at the right times and in the right way. If you want meat, eat it; and if you do not want it, do not eat it, and do not suppose that you must find some special substitute for it. You can live perfectly well on what is left on any table after the meat has been removed.
It is not necessary to worry about a "varied" diet, so as to get in all the necessary elements. The Chinese and Hindus build very good bodies and excellent brains on a diet of few variations, rice making almost the whole of it. The Scotch are physically and men[Pg 98]tally strong on oatmeal cakes; and the Irishman is husky of body and brilliant of mind on potatoes and pork. The wheat berry contains practically all that is necessary for the building of brain and body; and a man can live very well on a monodiet of navy beans.
Form a conception of perfect health for yourself, and do not hold any thought which is not a thought of health.
NEVER eat until you have an EARNED HUNGER. Remember that it will not hurt you in the least to go hungry for a short time; but it will surely hurt you to eat when you are not hungry.
Do not give the least thought to what you should or should not eat; simply eat what is set before you, selecting that which pleases your taste most. In other words, eat what you want. This you can do with perfect results if you eat in the right way; and how to do this will be explained in the next chapter.
[Pg 99]
CHAPTER XI.
How to Eat.
It is a settled fact that man naturally chews his food. The few faddists who maintain that we should bolt our nourishment, after the manner of the dog and others of the lower animals, can no longer get a hearing; we know that we should chew our food. And if it is natural that we should chew our food, the more thoroughly we chew it the more completely natural the process must be. If you will chew every mouthful to a liquid, you need not be in the least concerned as to what you shall eat, for you can get sufficient nourishment out of any ordinary food.
Whether or not this chewing shall be an irksome and laborious task or a most enjoyable process, depends upon the[Pg 100] mental attitude in which you come to the table.
If your mind and attitude are on other things, or if you are anxious or worried about business or domestic affairs, you will find it almost impossible to eat without bolting more or less of your food. You must learn to live so scientifically that you will have no business or domestic cares to worry about; this you can do, and you can also learn to give your undivided attention to the act of eating while at the table.
When you eat, do so with an eye single to the purpose of getting all the enjoyment you can from that meal; dismiss everything else from your mind, and do not let anything take your attention from the food and its taste until your meal is finished. Be cheerfully confident, for if you follow these instructions you may KNOW that the food you eat is exactly the right food, and that it will "agree" with you to perfection.[Pg 101]
Sit down to the table with confident cheerfulness, and take a moderate portion of the food; take whatever thing looks most desirable to you. Do not select some food because you think it will be good for you; select that which will taste good to you. If you are to get well and stay well, you must drop the idea of doing things because they are good for your health, and do things because you want to do them. Select the food you want most; gratefully give thanks to God that you have learned how to eat it in such a way that digestion shall be perfect; and take a moderate mouthful of it.
Do not fix your attention on the act of chewing; fix it on the TASTE of the food; and taste and enjoy it until it is reduced to a liquid state and passes down your throat by involuntary swallowing. No matter how long it takes, do not think of the time. Think of the taste. Do not allow your eyes to wander over the table, speculating as to what[Pg 102] you shall eat next; do not worry for fear there is not enough, and that you will not get your share of everything. Do not anticipate the taste of the next thing; keep your mind centered on the taste of what you have in your mouth. And that is all of it.
在學會瞭如何做到科學飲食之後，並且克服了不咀嚼食物而不咀嚼的壞習慣之後，科學而健康的飲食是一個令人愉快的過程。最好不要在進餐時進行過多的交談。要開朗，但不要健談；之後再說。
在大多數情況下，需要使用遺囑來養成正確飲食的習慣。抽煙的習慣是不自然的，毫無疑問，這主要是恐懼的結果。擔心我們的食物會被搶劫；擔心我們不會分享美好的事物；擔心我們會浪費寶貴的時間，這些都是匆忙的原因。然後就可以預見到[第103頁] 將要甜點，以及隨之而來的渴望盡快到達他們的願望；進食時會有精神上的抽像或思考其他問題。所有這些都必須克服。
當您發現自己的思想在徘徊時，請停下來。考慮一下食物，以及食物的味道；進餐後會重新開始的完美消化和吸收。一次又一次地開始，儘管您必須在一頓飯中這樣做二十次；一遍又一遍，儘管您必須在數周和數月內每頓飯都這樣做。如果您堅持不懈，可以肯定的是，您可以養成“弗萊徹習慣”。當您形成它時，您將體驗到前所未有的健康快樂。
這是至關重要的一點，在我將它徹底銘記在你的腦海之前，我決不能放棄它。有了正確的材料，經過精心準備，健康原則將得到積極樹立[第104頁] 您的身體非常健康；而且您無法完美地準備材料 以我所描述的任何其他方式。如果您想擁有完美的健康，則必須以這種方式進食。您可以做到，而這樣做只需要一點毅力。除非您能以不再需要吃飽的簡單事情來控制自己，否則您對心理控制有什麼用？除非您能全神貫注地在短短的十五到二十分鐘內進餐，特別是在品味愉悅的幫助下，專注力有什麼用？繼續征服。視情況而定，在幾週或幾個月內，您會發現養成科學飲食的習慣。不久之後，您將在精神上和身體上處於如此出色的境地，以至於沒有什麼可以誘使您恢復到那條舊路。
我們已經看到，如果人只想到完美健康的思想，他的內部功能將在[第105頁] 健康的方式；我們已經看到，為了思考健康的思想，人必須以健康的方式執行自願性職能。自願活動中最重要的是飲食；到目前為止，我們發現以完全健康的方式進食沒有特別困難。我將在這裡總結有關何時進食，進食以及如何進食的說明，並說明其原因：
無論飢餓多長時間，都不要吃東西，直到餓了為止。這是基於這樣一個事實：只要係統中需要食物，只要有能力消化食物，潛意識就會通過飢餓感宣布需要食物。學會區分真正的飢餓與食慾不振所造成的gna和渴望的感覺。飢餓永遠不會是一種令人不適的感覺，伴隨著胃的虛弱，昏厥或咬人的感覺；這是一個令人愉快的，期待的[第106頁] 對食物的渴望，主要在口腔和咽喉中感覺到。它不是在某些小時或指定的時間間隔到達的；它只有在潛意識已經準備好接收，消化和吸收食物時才會出現。
吃任何您想要的食物，從您居住區域的常規主食中進行選擇。最高情報局已指導人們選擇這些食物，它們是所有人的正確食物。當然，我指的是為滿足飢餓而採取的食品，而不是指那些僅僅為了滿足食慾或變態的口味而設計的食品。引導人們利用主要糧食滿足飢餓的本能，這是一種神聖的行為。上帝沒有犯錯；如果您吃這些食物，您不會出錯。
充滿自信地吃下食物，並從每一口的味道中獲得所有的快樂。將每口食物咀嚼成液體，保持[第107頁] 您的注意力集中在過程的享受上。這是完美，完整，成功地進餐的唯一途徑。當任何事情以完全成功的方式完成時，總的結果就不會失敗。在獲得健康方面，法律與在獲得財富方面是相同的；如果您使每個行為本身都成功，那麼所有行為的總和就必須是成功的。當您以我所描述的精神態度以及我所描述的方式進餐時，此過程將無可奈何。它以完美的方式完成，並且成功完成。如果成功進食，則消化，吸收和健康身體的構建也將成功開始。接下來，我們討論所需食物量的問題。
[第108頁]
第十二章。
飢餓和食慾。
找到正確的答案很容易，我應該吃多少？除非獲得飢餓，否則您從不吃東西，並且在剛開始感到飢餓有所減輕的那一刻就停止吃東西。永遠不要讓自己陷入困境；永不吃飽。當您開始感到自己的飢餓感得到滿足時，請知道您有足夠的飢餓感。因為直到您吃飽為止，您將繼續感受到飢餓感。如果按照上一章的指示進餐，則在服用平時量的一半之前，您可能會開始感到滿足；但都到那邊停下來 不管甜點有多誘人，或如何吸引餡餅或布丁，都不要吃東西[第109頁]如果您發現自己的飢餓感在某種程度上受到了您所攝取的其他食物的抑制，那麼就足夠了。
飢餓開始減輕後，無論您吃什麼，都是為了滿足口味和食慾，而不是飢餓，這根本不是自然界所要求的。因此，這是多餘的；純粹的放蕩，它也不能惡作劇。
這是您需要很好地分辨的一點，因為我們大多數人都根深蒂固地單純為了肉慾滿足而進食的習慣。通常製作甜食和誘人食物的“甜點”，只是為了誘使人們在飢餓得到滿足後進食。所有的影響都是邪惡的。並不是說餅和蛋糕是有害食品。如果食用它們來滿足飢餓，而不是滿足胃口，它們通常會非常有益健康。如果您想吃餡餅，蛋糕，糕點或布丁，最好從它們開始進餐，並以較普通和較不美味的食物結束。你會[第110頁] 但是，如果您按照前幾章的指示進餐，最原始的食物很快就會嘗起來就像您的王室美食；與其他所有感官一樣，您的味覺會隨著您身體狀況的總體改善而變得如此敏銳，以至於您會在普通事物中找到新的樂趣。glut嘴從來沒有像這樣的人享受過這樣的飯菜：只為飢餓而吃，從每口中得到最大的收益，在感覺到飢餓的邊緣的那一刻，stops頓就停止了。飢餓正在減弱的第一個暗示是，潛意識裡的信號表明該是該死的時候了。
掌握這項生活計劃的普通人會驚訝地發現，真正需要多少食物就能使身體保持完美狀態。數量取決於工作量；進行多少肌肉運動，以及受涼的程度。參加的伐木工人[頁111]在冬季，他整天搖擺著斧頭，可以吃兩頓飯。但是，整天坐在溫暖的房間裡的椅子上的腦部工作人員不需要那麼多的三分之一，通常不需要十分之一的東西。大多數伐木工人的進食量是自然要求的兩倍或三倍，而大多數腦力勞動者的進食量是自然要求的三倍至十倍。並且從其係統中消除這種大量的剩餘垃圾是對重要動力的一種徵稅，及時耗盡了他們的精力，使他們容易患上所謂的疾病。從食物的味道中獲得所有可能的享受，但不要僅僅因為味道好就不要吃任何東西。當您感到飢餓感減弱時，請停止進食。
If you will consider for a moment, you will see that there is positively no other way for you to settle these various food questions than by adopting the plan here laid down for you. As to the proper time to eat, there is no other way to[Pg 112] decide than to say that you should eat whenever you have an EARNED HUNGER. It is a self-evident proposition that that is the right time to eat, and that any other is a wrong time to eat. As to what to eat, the Eternal Wisdom has decided that the masses of men shall eat the staple products of the zones in which they live. The staple foods of your particular zone are the right foods for you; and the Eternal Wisdom, working in and through the minds of the masses of men, has taught them how best to prepare these foods by cooking and otherwise. And as to how to eat, you know that you must chew your food; and if it must be chewed, then reason tells us that the more thorough and perfect the operation the better.
I repeat that success in anything is attained by making each separate act a success in itself. If you make each action, however small and unimportant, a thoroughly successful action, your[Pg 113] day's work as a whole cannot result in failure. If you make the actions of each day successful, the sum total of your life cannot be failure. A great success is the result of doing a large number of little things, and doing each one in a perfectly successful way. If every thought is a healthy thought, and if every action of your life is performed in a healthy way, you must soon attain to perfect health. It is impossible to devise a way in which you can perform the act of eating more successfully, and in a manner more in accord with the laws of life, than by chewing every mouthful to a liquid, enjoying the taste fully, and keeping a cheerful confidence the while. Nothing can be added to make the process more successful; while if anything be subtracted, the process will not be a completely healthy one.
In the matter of how much to eat, you will also see that there could be no other guide so natural, so safe, and so reliable as the one I have prescribed—to stop[Pg 114] eating on the instant you feel that your hunger begins to abate. The sub-conscious mind may be trusted with implicit reliance to inform us when food is needed; and it may be trusted as implicitly to inform us when the need has been supplied. If ALL food is eaten for hunger, and NO food is taken merely to gratify taste, you will never eat too much; and if you eat whenever you have an EARNED hunger, you will always eat enough. By reading carefully the summing up in the following chapter, you will see that the requirements for eating in a perfectly healthy way are really very few and simple.
The matter of drinking in a natural way may be dismissed here with a very few words. If you wish to be exactly and rigidly scientific, drink nothing but water; drink only when you are thirsty; drink whenever you are thirsty, and stop as soon as you feel that your thirst begins to abate. But if you are living rightly in regard to eating, it will not[Pg 115] be necessary to practice asceticism or great self-denial in the matter of drinking. You can take an occasional cup of weak coffee without harm; you can, to a reasonable extent, follow the customs of those around you. Do not get the soda fountain habit; do not drink merely to tickle your palate with sweet liquids; be sure that you take a drink of water whenever you feel thirst. Never be too lazy, too indifferent, or too busy to get a drink of water when you feel the least thirst; if you obey this rule, you will have little inclination to take strange and unnatural drinks. Drink only to satisfy thirst; drink whenever you feel thirst; and stop drinking as soon as you feel thirst abating. That is the perfectly healthy way to supply the body with the necessary fluid material for its internal processes.
[Pg 116]
CHAPTER XIII.
In a Nutshell.
There is a Cosmic Life which permeates, penetrates, and fills the interspaces of the universe, being in and through all things. This Life is not merely a vibration, or form of energy; it is a Living Substance. All things are made from it; it is All, and in all.
This Substance thinks, and it assumes the form of that which it thinks about. The thought of a form, in this substance, creates the form; the thought of a motion institutes the motion. The visible universe, with all its forms and motions, exists because it is in the thought of Original Substance.
Man is a form of Original Substance, and can think original thoughts; and within himself, man's thoughts have[Pg 117] controlling or formative power. The thought of a condition produces that condition; the thought of a motion institutes that motion. So long as man thinks of the conditions and motions of disease, so long will the conditions and motions of disease exist within him. If man will think only of perfect health, the Principle of Health within him will maintain normal conditions.
To be well, man must form a conception of perfect health, and hold thoughts harmonious with that conception as regards himself and all things. He must think only of healthy conditions and functioning; he must not permit a thought of unhealthy or abnormal conditions or functioning to find lodgment in his mind at any time.
In order to think only of healthy conditions and functioning, man must perform the voluntary acts of life in a perfectly healthy way. He cannot think perfect health so long as he knows that he is living in a wrong or unhealthy[Pg 118] way; or even so long as he has doubts as to whether or not he is living in a healthy way. Man cannot think thoughts of perfect health while his voluntary functions are performed in the manner of one who is sick. The voluntary functions of life are eating, drinking, breathing, and sleeping. When man thinks only of healthy conditions and functioning, and performs these externals in a perfectly healthy manner, he must have perfect health.
In eating, man must learn to be guided by his hunger. He must distinguish between hunger and appetite, and between hunger and the cravings of habit; he must NEVER eat unless he feels an EARNED HUNGER. He must learn that genuine hunger is never present after natural sleep, and that the demand for an early morning meal is purely a matter of habit and appetite; and he must not begin his day by eating in violation of natural law. He must wait until he has an Earned Hunger,[Pg 119] which, in most cases, will make his first meal come at about the noon hour. No matter what his condition, vocation, or circumstances, he must make it his rule not to eat until he has an EARNED HUNGER; and he may remember that it is far better to fast for several hours after he has become hungry than to eat before he begins to feel hunger. It will not hurt you to go hungry for a few hours, even though you are working hard; but it will hurt you to fill your stomach when you are not hungry, whether you are working or not. If you never eat until you have an Earned Hunger, you may be certain that in so far as the time of eating is concerned, you are proceeding in a perfectly healthy way. This is a self-evident proposition.
As to what he shall eat, man must be guided by that Intelligence which has arranged that the people of any given portion of the earth's surface must live on the staple products of the zone which[Pg 120] they inhabit. Have faith in God, and ignore "food science" of every kind. Do not pay the slightest attention to the controversies as to the relative merits of cooked and raw foods; of vegetables and meats; or as to your need for carbohydrates and proteins. Eat only when you have an earned hunger, and then take the common foods of the masses of the people in the zone in which you live, and have perfect confidence that the results will be good. They will be. Do not seek for luxuries, or for things imported or fixed up to tempt the taste; stick to the plain solids; and when these do not "taste good," fast until they do. Do not seek for "light" foods; for easily digestible, or "healthy" foods; eat what the farmers and workingmen eat. Then you will be functioning in a perfectly healthy manner, so far as what to eat is concerned. I repeat, if you have no hunger or taste for the plain foods, do not eat at all; wait until hunger comes. Go without eating until the plainest food[Pg 121] tastes good to you; and then begin your meal with what you like best.
In deciding how to eat, man must be guided by reason. We can see that the abnormal states of hurry and worry produced by wrong thinking about business and similar things have led us to form the habit of eating too fast, and chewing too little. Reason tells us that food should be chewed, and that the more thoroughly it is chewed the better it is prepared for the chemistry of digestion. Furthermore, we can see that the man who eats slowly and chews his food to a liquid, keeping his mind on the process and giving it his undivided attention, will enjoy more of the pleasure of taste than he who bolts his food with his mind on something else. To eat in a perfectly healthy manner, man must concentrate his attention on the act, with cheerful enjoyment and confidence; he must taste his food, and he must reduce each mouthful to a liquid before swallowing it. The foregoing[Pg 122] instructions, if followed, make the function of eating completely perfect; nothing can be added as to what, when, and how.
In the matter of how much to eat, man must be guided by the same inward intelligence, or Principle of Health, which tells him when food is wanted. He must stop eating in the moment that he feels hunger abating; he must not eat beyond this point to gratify taste. If he ceases to eat in the instant that the inward demand for food ceases, he will never overeat; and the function of supplying the body with food will be performed in a perfectly healthy manner.
The matter of eating naturally is a very simple one; there is nothing in all the foregoing that cannot be easily practiced by any one. This method, put in practice, will infallibly result in perfect digestion and assimilation; and all anxiety and careful thought concerning the matter can at once be dropped from[Pg 123] the mind. Whenever you have an earned hunger, eat with thankfulness what is set before you, chewing each mouthful to a liquid, and stopping when you feel the edge taken from your hunger.
The importance of the mental attitude is sufficient to justify an additional word. While you are eating, as at all other times, think only of healthy conditions and normal functioning. Enjoy what you eat; if you carry on a conversation at the table, talk of the goodness of the food, and of the pleasure it is giving you. Never mention that you dislike this or that; speak only of those things which you like. Never discuss the wholesomeness or unwholesomeness of foods; never mention or think of unwholesomeness at all. If there is anything on the table for which you do not care, pass it by in silence, or with a word of commendation; never criticise or object to anything. Eat your food with gladness and with singleness of[Pg 124] heart, praising God and giving thanks. Let your watchword be perseverance; whenever you fall into the old way of hasty eating, or of wrong thought and speech, bring yourself up short and begin again.
It is of the most vital importance to you that you should be a self-controlling and self-directing person; and you can never hope to become so unless you can master yourself in so simple and fundamental a matter as the manner and method of your eating. If you cannot control yourself in this, you cannot control yourself in anything that will be worth while. On the other hand, if you carry out the foregoing instructions, you may rest in the assurance that in so far as right thinking and right eating are concerned you are living in a perfectly scientific way; and you may also be assured that if you practice what is prescribed in the following chapters you will quickly build your body into a condition of perfect health.
[Pg 125]
CHAPTER XIV.
Breathing.
The function of breathing is a vital one, and it immediately concerns the continuance of life. We can live many hours without sleeping, and many days without eating or drinking, but only a few minutes without breathing. The act of breathing is involuntary, but the manner of it, and the provision of the proper conditions for its healthy performance, falls within the scope of volition. Man will continue to breathe involuntarily, but he can voluntarily determine what he shall breathe, and how deeply and thoroughly he shall breathe; and he can, of his own volition, keep the physical mechanism in condition for the perfect performance of the function.
It is essential, if you wish to breathe[Pg 126] in a perfectly healthy way, that the physical machinery used in the act should be kept in good condition. You must keep your spine moderately straight, and the muscles of your chest must be flexible and free in action. You cannot breathe in the right way if your shoulders are greatly stooped forward and your chest hollow and rigid. Sitting or standing at work in a slightly stooping position tends to produce hollow chest; so does lifting heavy weights—or light weights.
The tendency of work, of almost all kinds, is to pull the shoulders forward, curve the spine, and flatten the chest; and if the chest is greatly flattened, full and deep breathing becomes impossible, and perfect health is out of the question.
Various gymnastic exercises have been devised to counteract the effect of stooping while at work; such as hanging by the hands from a swing or trapeze bar, or sitting on a chair with the[Pg 127] feet under some heavy article of furniture and bending backward until the head touches the floor, and so on. All these are good enough in their way, but very few people will follow them long enough and regularly enough to accomplish any real gain in physique. The taking of "health exercises" of any kind is burdensome and unnecessary; there is a more natural, simpler, and much better way.
This better way is to keep yourself straight, and to breathe deeply. Let your mental conception of yourself be that you are a perfectly straight person, and whenever the matter comes to your mind, be sure that you instantly expand your chest, throw back your shoulders, and "straighten up." Whenever you do this, slowly draw in your breath until you fill your lungs to their utmost capacity; "crowd in" all the air you possibly can; and while holding it for an instant in the lungs, throw your shoulders still further back, and[Pg 128] stretch your chest; at the same time try to pull your spine forward between the shoulders. Then let the air go easily.
This is the one great exercise for keeping the chest full, flexible, and in good condition. Straighten up; fill your lungs FULL; stretch your chest and straighten your spine, and exhale easily. And this exercise you must repeat, in season and out of season, at all times and in all places, until you form a habit of doing it; you can easily do so. Whenever you step out of doors into the fresh, pure air, BREATHE. When you are at work, and think of yourself and your position, BREATHE. When you are in company, and are reminded of the matter, BREATHE. When you are awake in the night, BREATHE. No matter where you are or what you are doing, whenever the idea comes to your mind, straighten up and BREATHE. If you walk to and from your work, take the exercise all the way; it will soon[Pg 129] become a delight to you; you will keep it up, not for the sake of health, but as a matter of pleasure.
Do not consider this a "health exercise"; never take health exercises, or do gymnastics to make you well. To do so is to recognize sickness as a present fact or as a possibility, which is precisely what you must not do. The people who are always taking exercises for their health are always thinking about being sick. It ought to be a matter of pride with you to keep your spine straight and strong; as much so as it is to keep your face clean. Keep your spine straight, and your chest full and flexible for the same reason that you keep your hands clean and your nails manicured; because it is slovenly to do otherwise. Do it without a thought of sickness, present or possible. You must either be crooked and unsightly, or you must be straight; and if you are straight your breathing will take care of itself. You will find the matter of health exer[Pg 130]cises referred to again in a future chapter.
It is essential, however, that you should breathe AIR. It appears to be the intention of nature that the lungs should receive air containing its regular percentage of oxygen, and not greatly contaminated by other gases, or by filth of any kind. Do not allow yourself to think that you are compelled to live or work where the air is not fit to breathe. If your house cannot be properly ventilated, move; and if you are employed where the air is bad, get another job; you can, by practicing the methods given in the preceding volume of this series—"THE SCIENCE OF GETTING RICH." If no one would consent to work in bad air, employers would speedily see to it that all work rooms were properly ventilated. The worst air is that from which the oxygen has been exhausted by breathing; as that of churches and theaters where crowds of people congregate, and the outlet and[Pg 131] supply of air are poor. Next to this is air containing other gases than oxygen and hydrogen—sewer gas, and the effluvium from decaying things. Air that is heavily charged with dust or particles of organic matter may be endured better than any of these. Small particles of organic matter other than food are generally thrown off from the lungs; but gases go into the blood.
I speak advisedly when I say "other than food." Air is largely a food. It is the most thoroughly alive thing we take into the body. Every breath carries in millions of microbes, many of which are assimilated. The odors from earth, grass, tree, flower, plant, and from cooking foods are foods in themselves; they are minute particles of the substances from which they come, and are often so attenuated that they pass directly from the lungs into the blood, and are assimilated without digestion. And the atmosphere is permeated with the One Original Substance, which is[Pg 132] life itself. Consciously recognize this whenever you think of your breathing, and think that you are breathing in life; you really are, and conscious recognition helps the process. See to it that you do not breathe air containing poisonous gases, and that you do not rebreathe the air which has been used by yourself or others.
That is all there is to the matter of breathing correctly. Keep your spine straight and your chest flexible, and breathe pure air, recognizing with thankfulness the fact that you breathe in the Eternal Life. That is not difficult; and beyond these things give little thought to your breathing except to thank God that you have learned how to do it perfectly.
[Pg 133]
CHAPTER XV.
Sleep.
Vital power is renewed in sleep. Every living thing sleeps; men, animals, reptiles, fish, and insects sleep, and even plants have regular periods of slumber. And this is because it is in sleep that we come into such contact with the Principle of Life in nature that our own lives may be renewed. It is in sleep that the brain of man is recharged with vital energy, and the Principle of Health within him is given new strength. It is of the first importance, then, that we should sleep in a natural, normal, and perfectly healthy manner.
Studying sleep, we note that the breathing is much deeper, and more forcible and rhythmic than in the waking state. Much more air is inspired[Pg 134] when asleep than when awake, and this tells us that the Principle of Health requires large quantities of some element in the atmosphere for the process of renewal. If you would surround sleep with natural conditions, then, the first step is to see that you have an unlimited supply of fresh and pure air to breathe. Physicians have found that sleeping in the pure air of out-of-doors is very efficacious in the treatment of pulmonary troubles; and, taken in connection with the Way of Living and Thinking prescribed in this book, you will find that it is just as efficacious in curing every other sort of trouble. Do not take any half-way measures in this matter of securing pure air while you sleep. Ventilate your bedroom thoroughly; so thoroughly that it will be practically the same as sleeping out of doors. Have a door or window open wide; have one open on each side of the room, if possible. If you cannot have a good draught of air across the room, pull the[Pg 135] head of your bed close to the open window, so that the air from without may come fully into your face. No matter how cold or unpleasant the weather, have a window open, and open wide; and try to get a circulation of pure air through the room. Pile on the bedclothes, if necessary, to keep you warm; but have an unlimited supply of fresh air from out of doors. This is the first great requisite for healthy sleep.
The brain and nerve centers cannot be thoroughly vitalized if you sleep in "dead" or stagnant air; you must have the living atmosphere, vital with nature's Principle of Life. I repeat, do not make any compromise in this matter; ventilate your sleeping room completely, and see that there is a circulation of outdoor air through it while you sleep. You are not sleeping in a perfectly healthy way if you shut the doors and windows of your sleeping room, whether in winter or summer. Have fresh air. If you are where there is[Pg 136] no fresh air, move. If your bedroom cannot be ventilated, get into another house.
Next in importance is the mental attitude in which you go to sleep. It is well to sleep intelligently, purposefully, knowing what you do it for. Lie down thinking that sleep is an infallible vitalizer, and go to sleep with a confident faith that your strength is to be renewed; that you will awake full of vitality and health. Put purpose into your sleep as you do into your eating; give the matter your attention for a few minutes, as you go to rest. Do not seek your couch with a discouraged or depressed feeling; go there joyously, to be made whole. Do not forget the exercise of gratitude in going to sleep; before you close your eyes, give thanks to God for having shown you the way to perfect health, and go to sleep with this grateful thought uppermost in your mind. A bedtime prayer of thanksgiving is a mighty good thing; it puts[Pg 137] the Principle of Health within you into communication with its source, from which it is to receive new power while you are in the silence of unconsciousness.
You may see that the requirements for perfectly healthy sleep are not difficult. First, to see that you breathe pure air from out of doors while you sleep; and, second, to put the Within into touch with the Living Substance by a few minutes of grateful meditation as you go to bed. Observe these requirements, go to sleep in a thankful and confident frame of mind, and all will be well. If you have insomnia, do not let it worry you. While you lie awake, form your conception of health; meditate with thankfulness on the abundant life which is yours, breathe, and feel perfectly confident that you will sleep in due time; and you will. Insomnia, like every other ailment, must give way before the Principle of Health aroused to full constructive activity by the[Pg 138] course of thought and action herein described.
The reader will now comprehend that it is not at all burdensome or disagreeable to perform the voluntary functions of life in a perfectly healthy way. The perfectly healthy way is the easiest, simplest, most natural, and most pleasant way. The cultivation of health is not a work of art, difficulty, or strenuous labor. You have only to lay aside artificial observances of every kind, and eat, drink, breathe, and sleep in the most natural and delightful way; and if you do this, thinking health and only health, you will certainly be well.
[Pg 139]
CHAPTER XVI.
SUPPLEMENTARY INSTRUCTIONS.
In forming a conception of health, it is necessary to think of the manner in which you would live and work if you were perfectly well and very strong; to imagine yourself doing things in the way of a perfectly well and very strong person, until you have a fairly good conception of what you would be if you were well. Then take a mental and physical attitude in harmony with this conception; and do not depart from this attitude. You must unify yourself in thought with the thing you desire; and whatever state or condition you unify with yourself in thought will soon become unified with you in body. The scientific way is to sever relations with everything you do not want, and to enter into rela[Pg 140]tions with everything you do want. Form a conception of perfect health, and relate yourself to this conception in word, act, and attitude.
Guard your speech; make every word harmonize with the conception of perfect health. Never complain; never say things like these: "I did not sleep well last night;" "I have a pain in my side;" "I do not feel at all well to-day," and so on. Say "I am looking forward to a good night's sleep to-night;" "I can see that I progress rapidly," and things of similar meaning. In so far as everything which is connected with disease is concerned, your way is to forget it; and in so far as everything which is connected with health is concerned, your way is to unify yourself with it in thought and speech.
This is the whole thing in a nutshell: make yourself one with Health in thought, word, and action; and do not connect yourself with sickness either by thought, word, or action.[Pg 141]
Do not read "Doctor Books" or medical literature, or the literature of those whose theories conflict with those herein set forth; to do so will certainly undermine your faith in the Way of Living upon which you have entered, and cause you to again come into mental relations with disease. This book really gives you all that is required; nothing essential has been omitted, and practically all the superfluous has been eliminated. The Science of Being Well is an exact science, like arithmetic; nothing can be added to the fundamental principles, and if anything be taken from them, a failure will result. If you follow strictly the way of living prescribed in this book, you will be well; and you certainly CAN follow this way, both in thought and action.
在您的思想中，不僅要使自己，而且要盡可能使所有其他人與健康相關。當人們抱怨甚至生病和遭受痛苦時，請不要同情他們。轉動[第142頁] 如果可以的話，將他們的想法納入建設性渠道；盡其所能來緩解他們的痛苦，但請您著眼於健康的思想。不要讓別人告訴您他們的困境並向您列出他們的症狀；將對話轉到其他主題，或原諒自己並繼續前進。最好不要將自己的疾病強加於你，這是一個無情的人。當您與會說話的存貨交易中患有疾病和類似問題的人在一起時，請忽略他們所說的話，而為您的完美健康而向心中的感恩之心祈禱；如果那不能使您拒絕他們的想法，請說再見，然後離開他們。無論他們怎麼想或說什麼；有禮貌不需要您讓自己因患病或變態的思想而中毒。[第143頁] 走向健康。當您讓人們與您談論疾病時，您會協助他們增加疾病並使其成倍增加。
痛苦時該怎麼辦？可以在實際的身體痛苦中仍然只想到健康的想法嗎？
是的。不要抗拒痛苦；認識到這是一件好事。疼痛是由健康原理克服某些不自然狀況所引起的；這是您必須知道和感覺到的。當您感到疼痛時，請考慮在患處正在進行康復過程，並在心理上進行協助並與之合作。使自己與造成痛苦的力量完全處於心理和諧狀態；幫助它；幫助它。必要時，請不要猶豫，使用熱的發酵劑和類似的方法來促進正在進行的良好工作。如果疼痛很嚴重，請躺下，靜靜地從事與自己有益的力量合作的工作。這是表達感激之情的時候[第144頁] 和信仰；對造成痛苦的健康力量表示感謝，並確保一旦做好工作，痛苦就會停止。自信地將自己的思想固定在健康原則上，這正使您內心的這種狀況很快將不再需要痛苦。您會驚奇地發現自己能輕鬆克服疼痛。在您以這種科學方式生活了一段時間之後，痛苦和痛苦將是您所不知道的。
當我太虛弱不能工作時該怎麼辦？我是否會讓自己超越自己的力量，相信上帝來支持我？我能像跑步者一樣繼續前進，期待“第二順風”嗎？
不; 最好不要。當您開始以這種方式生活時，您可能不會有正常的力量。然後您將逐漸從低體質狀態過渡到較高體質狀態。如果您在心理上將自己與健康和力量相關聯，並在完全健康的狀態下執行生活的自發性功能[第145頁] 方式，您的力量將每天增加；但是有一段時間，您可能有幾天精力不足以完成您想做的工作。在這種時候休息，並感恩。認識到您的力量正在迅速增長這一事實，並對來自它的活著的人深表謝意。花一個小時的時間在感恩和休息中虛弱，完全相信自己有強大的力量；然後起身再繼續。當您休息時，不要想到您現在的弱點；想起即將到來的力量。
永遠不要讓自己以為自己讓步為弱點。當您休息時（例如睡覺時），請專心於健康原則，這將使您變得完全有力量。
對於每年都會使數百萬人死亡的便秘，我該怎麼辦？
沒做什麼。閱讀賀拉斯·弗萊徹（Horace Fletcher）[第146頁] 關於“ ABZ或我們自己的營養”，並得到他的充分解釋：當您按照這項科學計劃生活時，您每天都不需要，而且確實不需要排便；從三天一次到兩週一次的手術足以保證完美的健康。進食總進食量是其係統中可利用的三至十倍的食物，可消除大量廢物；但是，如果您按照我們描述的方式生活，那就與您相反。
如果您僅在有飢餓感的時候進食，並且將每一口都咀嚼到液體中，並且如果您在停止飲食的那一刻就開始意識到飢餓的減輕，那麼您將為消化和吸收食物做好充分的準備，幾乎所有這些都會被吸收劑吸收；腸中幾乎沒有東西要排出。如果你有能力[第147頁] 為了完全從您的記憶中清除您在“醫生手冊”和專利藥品廣告中有關便秘所閱讀的所有內容，您完全不需要進一步考慮。健康原則將予以照顧。
但是，如果您對便秘的想法充滿恐懼，那麼剛開始時偶爾用溫水沖洗結腸可能是個好習慣。除了使您從恐懼中解放思想的過程變得更容易外，沒有其他必要。為此可能值得。一旦您看到自己取得了良好的進步，減少了食物的數量，並真正以科學的方式進食，便會永遠消除便秘。您與它無關。將您對這一原則的信任置於您內心，它有能力給您帶來完美的健康；通過您衷心的感激與[第148頁] 生命原則，就是一切力量，繼續您的喜樂。
那運動呢？
每天多一點一點的肌肉鍛煉，每個人都比較好。而做到這一點的最佳方法是通過參與某種形式的娛樂或娛樂來做到這一點。以自然的方式鍛煉身體；作為娛樂，而不僅僅是為了健康而被迫絕技。騎馬或騎自行車；打網球或網球，或扔球。從事園藝等業餘活動，每天可以花一個小時享受快樂和收益。有上千種方法可以使您進行足夠的運動以保持身體柔軟和血液循環，但又不會落入“為健康而運動”的範圍。為了娛樂或牟利而運動；進行運動是因為您太健康了，無法坐下來，而不是因為您希望變得健康或保持健康。
是否需要長時間持續的禁食？
很少，如果有的話。健康原理並不經常要求二十歲，[第149頁] 三十或四十天準備採取行動；在正常情況下，飢餓的時間會短得多。在大多數長禁食中，飢餓不早來的原因是它已經被患者自己抑制了。如果不是真的，他希望通過FEAR來開始齋戒，希望那將是飢餓來臨前的許多天。他已經閱讀了有關該主題的文獻，這使他準備好接受漫長的齋戒，而他決心下定決心，要花盡可能多的時間。在強大而積極的建議的影響下，潛意識使飢餓感得以緩解。
無論出於何種原因，大自然都會消除您的飢餓感，讓您愉快地進行日常工作，並且在她將其歸還之前不要進食。無論是兩天，三天，十天還是更長的時間；您可能會完全確定，到了該吃飯的時候，您會感到飢餓；如果您對自己充滿信心並保持對健康的信念，那麼您將遭受痛苦[第150頁] 不會因禁慾而導致虛弱或不適。當您不餓時，不吃東西比起吃東西會更強壯，更快樂，更舒適。不管快多久。而且，如果您按照本書所述的科學方式生活，您將永遠不必齋戒；您幾乎不會錯過任何一餐，而且您將比以往任何時候都更享受用餐。吃飯前先餓死；每當飢餓感爆發時，就吃。
[第151頁]
第十七章
健康科學概述。
健康是完全自然的功能，正常的生活。宇宙中有生命的原理。它是生命的物質，萬物都來自其中。這種生物物質滲透，滲透並充滿了宇宙的各個空間。它處於無形的狀態，並且以各種形式存在。但是所有形式都是由它構成的。舉例說明：假設極細且高度可擴散的水蒸氣應滲透並穿透冰塊。冰是由活水形成的，是活水的形式。而蒸氣也是未成形的活水，滲透自其本身的形式。下圖將說明生物物質如何[頁152] 滲透到一切由它製成的形式；所有的生命都來自它；這就是生活的全部。
This Universal Substance is a thinking substance, and takes the form of its thought. The thought of a form, held by it, creates the form; and the thought of a motion causes the motion. It cannot help thinking, and so is forever creating; and it must move on toward fuller and more complete expression of itself. This means toward more complete life and more perfect functioning; and that means toward perfect health.
The power of the living substance must always be exerted toward perfect health; it is a force in all things making for perfect functioning.
All things are permeated by a power which makes for health.
Man can relate himself to this power, and ally himself with it; he can also separate himself from it in his thoughts.
Man is a form of this Living Substance, [Pg 153]and has within him a Principle of Health. This Principle of Health, when in full constructive activity, causes all the involuntary functions of man's body to be perfectly performed.
Man is a thinking substance, permeating a visible body, and the processes of his body are controlled by his thought.
When man thinks only thoughts of perfect health, the internal processes of his body will be those of perfect health. Man's first step toward perfect health must be to form a conception of himself as perfectly healthy, and as doing all things in the way and manner of a perfectly healthy person. Having formed this conception, he must relate himself to it in all his thoughts, and sever all thought relations with disease and weakness.
If he does this, and thinks his thoughts of health with positive FAITH, man will cause the Principle of Health within him to become constructively active, and to heal all his diseases. He can receive[Pg 154] additional power from the universal Principle of Life by faith, and he can acquire faith by looking to this Principle of Life with reverent gratitude for the health it gives him. If man will consciously accept the health which is being continually given to him by the Living Substance, and if he will be duly grateful therefor, he will develop faith.
Man cannot think only thoughts of perfect health unless he performs the voluntary functions of life in a perfectly healthy manner. These voluntary functions are eating, drinking, breathing, and sleeping. If man thinks only thoughts of health, has faith in health, and eats, drinks, breathes, and sleeps in a perfectly healthy way, he must have perfect health.
Health is the result of thinking and acting in a Certain Way; and if a sick man begins to think and act in this Way, the Principle of Health within him will come into constructive activity and heal all his diseases. This Princi[Pg 155]ple of Heath is the same in all, and is related to the Life Principle of the universe; it is able to heal every disease, and will come into activity whenever man thinks and acts in accordance with the Science of Being Well. Therefore, every man can attain to perfect health.
THE SCIENCE OF BEING WELL
AND
GETTING RICH RIGHT
Is further elucidated in The Nautilus Magazine, published monthly for the express purpose of Making The Man And Woman Who Can Do What They Will To Do. It abounds in practical ideas and in the bright inspiration that impels you to use the ideas. Use it as first aid!
The Nautilus teaches and inspires Health, Wealth, and Happiness in all departments of life.
Wallace D. Wattles who wrote this book teaches Constructive Science in every number of the magazine. How to think so as to promote yourself in Health and Success is what you want to know. He teaches it!
Elizabeth Towne and William E. Towne teach it, too. They are the editors and owners of The Nautilus, and their success is worth knowing about and learning from.
There are many splendid contributors to The Nautilus—Ella Wheeler Wilcox, Edwin Markham, Thomas Drier, Adelaide Keen, Grace MacGowan Cooke, and Florence Morse Kingsley among them. Get in touch with Health and Success, and with Happy and Successful people through The Nautilus.
There is a Family Counsel Department where Elizabeth Towne answers personal problems for those who ask. In the Success Department everybody is invited to say his say, and prizes are given for best letters.
Don't miss Wallace D. Wattles' great new serial story "As a Grain of Mustard Seed" which begins in an early number of the magazine.
Send $1.00 for a year's subscription to The Nautilus, with a copy of "Making The Man Who Can" and "Marital Unrest: a New Remedy," both by Wallace D. Wattles. Or, send 10 cents for a 3 months' trial, and a copy of "Marital Unrest."
您是否需要更多有關健康與成功的書？閱讀華萊士·沃特爾斯（Wallace D. Wattles）的《致富科學》和布魯斯·麥克萊蘭（Bruce McClelland）的《通過思想力量實現繁榮》，艾拉·惠勒·威爾科克斯（Ella Wheeler Wilcox）在《紐約日報》上發表了近一頁的篇幅；並閱讀了William E. Towne的“內部的健康與財富”和Elizabeth Towne的“自我發展的實用方法”。這些書的價格為每本$ 1.00，全4本價格為$ 3.50。而且，您不想閱讀Wallace D. Wattles的《新的生活與康復科學》，定價50美分嗎？
地址ELIZABETH TOWNE，
部門 TH，HOLYOKE，大眾。
古騰堡電子書《健康科學》的結尾，作者：
華萊士·德魯瓦斯
***本專案的結束時間：古騰堡電子書《健康的科學》 ***
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大多數Gutenberg-TM電子作品可以做的事情
即使不遵守本協議的全部條款。看
下文第1.C段。您可以使用Project做很多事情
如果您遵守本協議的條款，那麼古騰堡-電子電子作品
並幫助保留將來免費使用Gutenberg-tm電子項目的權限
作品。見下文第1.E段。
1.C．古騰堡計劃文學檔案基金會（以下簡稱“基金會”）
或PGLAF），在Project集合中擁有彙編版權
古騰堡（Gutenberg-tm）電子作品。幾乎所有個人作品
收藏集在美國屬於公共領域。如果
個人作品是在美國的公共領域，而您是
位於美國，我們不主張阻止您進行以下操作的權利：
複製，分發，執行，顯示或創建派生
只要所有提及古騰堡計劃的作品，作品都將基於該作品進行創作
被刪除。當然，我們希望您會支持該項目
古騰堡（Gutenberg-tm）的使命是促進
根據以下條款自由共享Gutenberg-tm項目作品
保持Project Gutenberg-tm名稱與
工作。您可以通過以下方式輕鬆遵守本協議的條款
保留其完整作品的格式不變的作品
與他人共享時的Gutenberg-tm許可。
1.D. 您所在地的版權法也適用
您可以用這項工作做什麼。大多數國家/地區的版權法都在
不斷變化的狀態。如果您不在美國，請檢查
除本協議條款外，您所在國家/地區的法律
在下載，複製，顯示，執行，分發或發布之前
根據該作品或任何其他項目創建衍生作品
古騰堡（Gutenberg-tm）工作。基金會對以下事項不做任何陳述
美國以外任何國家/地區的任何作品的版權狀態
狀態。
1.E. 除非您刪除了所有對Gutenberg項目的引用，否則：
1.E.1。以下句子，帶有有效鏈接或其他直接鏈接
要獲得完整的Gutenberg-tm項目許可證，必須在顯眼位置顯示
只要有Gutenberg-tm工程的任何副本（
出現“ Project Gutenberg”一詞，或帶有“ Project”一詞
古騰堡”已關聯）被訪問，顯示，執行，查看，
複製或分發：
這本電子書可供任何地方的任何人免費使用，而且費用不菲。
幾乎沒有任何限制。您可以將其複制，贈送或
根據包含的古騰堡項目許可證的條款重新使用它
使用該電子書或在線訪問www.gutenberg.org
1.E.2。如果派生了個人的Gutenberg-tm項目電子作品
來自公共領域（不包含表明它是
在獲得版權所有者許可的情況下發布），可以復制該作品
並分發給美國境內的任何人而無需支付任何費用
或收費。如果您要重新分發作品或提供對作品的訪問權限
與短語“古騰堡計劃”相關聯或出現在
工作時，您必須遵守第1.E.1段的要求
通過1.E.7或獲得使用作品和作品的許可
第1.E.8段所述的Project Gutenberg-tm商標或
1.E.9。
1.E.3。如果發布了個人Gutenberg-tm項目電子作品
在版權所有者的許可下，您的使用和分發
必須同時符合第1.E.1至1.E.7段以及其他任何規定
版權持有人強加的條款。其他條款將被鏈接
與Gutenberg-tm許可證一起發布的所有作品
這項工作開始時已獲得版權所有者的許可。
1.E.4。請勿取消鏈接，分離或刪除完整的Project Gutenberg-tm
本作品或包含本作品一部分的任何文件的許可條款
工程或與Gutenberg-tm項目相關的任何其他工作。
1.E.5。請勿複制，顯示，執行，分發或重新分發此內容
電子作品，或該電子作品的任何部分，無
顯眼地顯示第1.E.1段中所述的句子，並帶有
主動鏈接或直接訪問項目的全部條款
Gutenberg-tm許可證。
1.E.6。您可以將其轉換為任何二進製文件並將其分發，
壓縮，標記，非專有或專有形式，包括任何形式
文字處理或超文本形式。但是，如果您提供對或
分發Project Gutenberg-tm作品的副本，其格式不同於
“普通香草ASCII”或正式版本中使用的其他格式
發佈在Gutenberg-tm項目官方網站（www.gutenberg.org）上，
您必須向用戶免費提供一個
副本，導出副本的方法或根據獲取副本的方法
要求使用其原始的“普通香草ASCII”或其他形式的作品
形式。任何其他格式都必須包含完整的Gutenberg-tm項目
1.E.1中規定的許可。
1.E.7。訪問，查看，顯示，
表演，複製或分發古騰堡項目的任何作品
除非您遵守第1.E.8或1.E.9段。
1.E.8。您可以為複製或提供的內容收取合理的費用
訪問或分發提供的Gutenberg-tm項目電子作品
那
-您支付的特許權使用費是您從中獲得的毛利潤的20％
使用方法計算的Gutenberg-tm工程的使用
您已經使用它來計算適用的稅款。費用是
欠Project Gutenberg-tm商標的所有者，但他
已同意將本款下的特許權使用費捐贈給
古騰堡計劃文學檔案基金會。特許權使用費付款
必須在您選擇的每個日期之後的60天內付款
準備（或法律要求準備）您的定期稅
返回。特許權使用費付款應明確標明，並且
寄給了古騰堡計劃文學檔案基金會
第4節“有關捐贈的信息”中指定的地址
古騰堡計劃文學檔案基金會。”
-您提供全額退款，通知用戶通知時支付的所有款項
您在收到收據後的30天內以書面形式（或通過電子郵件）
不同意完整的Gutenberg-tm項目的條款
執照。您必須要求該用戶返回或
銷毀所有以物理媒介擁有的作品的副本
並停止對的其他副本的所有使用和所有訪問
古騰堡項目（TM）運作正常。
-您根據第1.F.3條的規定，將以下任何一項全額退款
如果作品或替換副本中存在缺陷，則支付的款項
電子作品被發現並在90天內報告給您
工作收據。
-您免費遵守本協議的所有其他條款
Gutenberg-tm工程的發行。
1.E.9。如果您想收費或分發Project Gutenberg-tm
電子作品或一組作品的使用期限與設定的期限不同
在本協議的第四部分，您必須獲得以下方面的書面許可：
古騰堡計劃文學檔案基金會和邁克爾
Hart是Gutenberg-tm項目商標的所有者。聯繫
如以下第3節所述。
1.F.
1.F.1。古騰堡項目的志願者和員工花費大量資金
努力識別，進行版權研究，轉錄和校對
公共領域在創建Gutenberg-tm項目中的工作
收藏。儘管有這些努力，古騰堡（TM）電子項目
作品，以及存儲它們的媒體，可能包含
“缺陷”，例如但不限於不完整，不准確或
數據損壞，轉錄錯誤，版權或其他知識分子
財產侵權，磁盤或其他介質的損壞或損壞，
計算機病毒或損壞或無法讀取的計算機代碼
您的設備。
1.F.2。有限保修，損害賠償-“權利”除外
項目第1.F.3段中所述的“更換或退款”
古騰堡文學檔案館基金會，該項目的所有者
Gutenberg-tm商標，以及分發項目的任何其他方
根據此協議，Gutenberg-tm電子作品不承擔任何責任
對您的損害賠償，費用和支出（包括法律費用）的責任
費用。您同意您沒有針對疏忽，嚴格的補救措施
責任，違反擔保或違反合同的行為除外
在第1.F.3。節中提供 您同意該基金會
商標所有者，根據本協議的任何分銷商
對您承擔實際，直接，間接，間接，懲罰性或懲罰性的責任
即使您已告知發生此類事故的可能性，也可能造成損害
損害。
1.F.3。有限的更換或退款權利-如果您發現
收到此電子作品後90天內，您可以
通過發送一封付款，以退還您所支付的款項（如果有）
向您收到工作的人的書面解釋。如果你
在物理介質上收到了作品，您必須將介質退回
您的書面說明。為您提供服務的個人或實體
有缺陷的作品可以選擇提供替代副本來代替
退款。如果您以電子方式收到作品，則該個人或實體
提供給您可能會選擇給您第二次機會
以電子方式接收作品以代替退款。如果第二份
還是有缺陷的，您可能會要求書面退款，而無需進一步
解決問題的機會。
1.F.4。除規定的有限更換或退款權利外
在第1.F.3段中，此工作按“原樣”提供給您，沒有其他
對任何形式的明示或暗示的保證，包括但不限於
適銷性或針對任何目的的適用性的保證。
1.F.5。一些州不允許對某些隱含的免責聲明
擔保或排除或限制某些類型的損害。
如果本協議中規定的任何免責聲明或限制違反了
適用於本協議的國家法律，該協議應為
解釋為最大程度的免責聲明或限制
適用的州法律。任何物品的無效性或不可執行性
本協議的條款不會使其餘條款無效。
1.F.6。賠償-您同意賠償並持有基金會，
商標所有人，基金會的任何代理人或僱員，任何人
提供符合要求的古騰堡（TM）項目電子作品的副本
根據這份協議，以及與製作相關的任何志願者，
促進和分發古騰堡（Gutenberg-tm）電子作品項目，
不受所有法律責任，費用和支出（包括律師費）的影響，
直接或間接源自您進行的以下任何活動
或導致發生的原因：（a）此項目或任何Gutenberg-tm項目的分發
工作，（b）對任何內容進行更改，修改或添加或刪除
項目Gutenberg-tm工程，以及（c）您造成的任何缺陷。
第2節。有關Gutenberg-tm項目任務的信息
古騰堡計劃（TM）是免費分發的代名詞
電子作品以各種計算機可讀的格式
包括過時的，舊的，中年的和新的計算機。存在
由於數百名志願者的努力和捐贈
各行各業的人們。
志願人員和財務支持，為志願人員提供
他們需要的幫助，對於達到古騰堡計劃（TM）的要求至關重要
目標，並確保Project Gutenberg-tm收藏品能夠
保持對子孫後代的免費使用。2001年，該項目
古騰堡文學檔案基金會的成立是為了提供安全保障
以及Gutenberg-tm項目和子孫後代的永久未來。
要了解有關古騰堡計劃文學檔案基金會的更多信息
以及您的努力和捐贈如何提供幫助，請參閱第3節和第4節
基金會的網頁http://www.pglaf.org。
第三節。關於古騰堡文學檔案館的信息
基礎
古騰堡文學檔案基金會基金會是非營利組織
501（c）（3）教育機構，根據
密西西比州，並獲得美國內政部的免稅地位
稅收服務。基金會的EIN或聯邦稅收證明
號碼是64-6221541。其501（c）（3）信發佈於
http://pglaf.org/fundraising。對古騰堡項目的貢獻
文學檔案基金會可全額減稅
受美國聯邦法律和您所在州法律的許可。
基金會的主要辦公室位於Melan Dr. S. 4557。
AK，費爾班克斯，99712。但其志願者和員工分散
遍及眾多地點。其業務辦公室位於
809 North 1500 West，鹽湖城，UT 84116，（801）596-1887，電子郵件
business@pglaf.org。電子郵件聯繫人鏈接和最新聯繫人
有關信息，請訪問基金會的網站和官方網站。
頁面位於http://pglaf.org
有關其他聯繫信息：
Gregory B.Newby博士
行政總裁兼董事
gbnewby@pglaf.org
第4節。有關向古騰堡項目捐款的信息
文學檔案基金會
古騰堡項目（TM）賴以生存，沒有廣泛生存
傳播公眾支持和捐款以履行其使命
可以增加公共領域和許可作品的數量
以機器可讀的形式自由分發，範圍最廣
一系列設備，包括過時的設備。許多小額捐款
（1美元到5,000美元）對於維持免稅尤為重要
國稅局的身份。
基金會致力於遵守法規
美國所有50個州的慈善機構和慈善捐款
狀態。合規要求不統一，需要花費一定的時間
付出巨大的努力，大量的文書工作和許多費用來滿足和跟上
這些要求。我們不向各地募捐
如果我們尚未收到符合性的書面確認。至
發送捐款或確定任何形式的合規狀態
特定狀態訪問http://pglaf.org
雖然我們不能也不會向我們徵求國家的捐款
尚未達到徵集要求，我們知道沒有禁止
反對接受此類州的捐助者的主動捐款
通過捐款與我們聯繫。
非常感謝國際捐款，但我們不能
關於收到的捐贈的稅收處理的任何聲明
美國境外。僅美國法律就淹沒了我們的小職員。
請檢查古騰堡項目網頁上的當前捐款
方法和地址。捐款被其他許多人接受
包括支票，在線支付和信用卡捐贈的方式。
要捐贈，請訪問：http://pglaf.org/donate
第5節。有關Gutenberg-tm電子項目的一般信息
作品。
邁克爾·哈特（Michael S. Hart）教授是古騰堡（Gutenberg-tm）項目的創始人
可以自由共享的電子作品圖書館的概念
和任何人。三十年來，他製作並發行了Project
古騰堡（Gutenberg-tm）電子書，只有很少的志願者支持網絡。
Gutenberg-tm項目電子書通常是由幾本印刷品製成
版本，所有這些版本在美國均已確認為“公共領域”
除非包含版權聲明。因此，我們不一定
使電子書符合任何特定的紙質版本。
大多數人都從我們的網站開始，該網站具有主要的PG搜索功能：
http://www.gutenberg.org
該網站包含有關Gutenberg-tm項目的信息，
包括如何向古騰堡計劃文學捐款
存檔基金會，如何幫助製作我們的新電子書，以及如何
訂閱我們的電子郵件時事通訊，以了解有關新電子書的信息。
美國知名經濟學者、財經暢銷書作家、鄧特公司（HS Dent）創辦人鄧特（Harry Dent）近期警告，美股將在未來6週內「以閃電般的速度」崩盤，最終跌幅恐達到65%到80%。（圖擷自Youtube）
