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  • Sample Cover Letter For High School Students

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    Many teenagers who pass high school look for part time or full time jobs for earning pocket money. A job can be an experience building stepping stone if you already know what type of career you would like to make in future. Nowadays there is huge number of jobs available for high school student. You just need to prepare an effective cover letter if you want to secure a decent job.

    In this article I would like to provide a sample of a high school cover letter which would help high school students, particularly juniors and seniors who want to enter the workforce.

    Your Name

    Your Address

    Your City, State, Zip Code

    Your Phone #

    Your Email

    Date

    Employer Name

    Company

    Address

    City, State, Zip Code

    Dear Mr. /Ms. Last Name,

    I am responding to the employment opportunity listed on your website. Please accept this letter and accompanying resume as evidence of my interest in applying for this job. I feel my qualifications and my skills would prove to be an asset for your organization.

    I have recently passed high school from a well known school. Now, I am looking for an honored job that will add experience to my building career. Here are some of my key strengths that I would bring to the position. I am:

    1. A self-starter.

    2. Disciplined.

    3. An excellent communicator.

    4. Very willing and eager to learn new things.

    5. Exceptional at customer service.

    6. Great team worker.

    Accepting challenges is the foundation of my life experiences and something I do with confidence. You will find me a totally committed individual with pride in being direct, spontaneous and communicative. I can maintain records, perform numerical calculations with accuracy and I need little direction to complete assigned tasks. These are the qualities that make an excellent candidate for this post.

    I was responsible for handling and organizing various important activities in my school. I have even participated in numerous cultural activities. I have working knowledge of MS Word, PowerPoint, MS Excel and Internet.

    I would appreciate your consideration of my credentials. If you do think there is a shared interest, I would greet the chance to meet with you to hear more about your company, the requirements of the position, and how my skills would be a good fit.

    Thank you in advance for your consideration.

    Sincerely,

    Your Signature

    Your Typed Name

    I hope my article will help you in preparing a high-quality and eye-catching high school student cover letter.

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    Source by Amanda K Eaddy

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  • Comparison Between Egyptian and Mesopotamian Religions and Beliefs!

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    The religious beliefs of the ancient Egyptians were the dominating influence in the development of their culture. The Egyptian faith was based on a collection of ancient myths, nature worship, and innumerable deities. Sumerian lives were spent serving the gods in the form of man-made statues. There was no organized set of gods; each city-state had its own patrons, temples, and priest-kings. The Sumerians were probably the first to write down their beliefs, which were the inspiration for much of later Mesopotamian mythology, religion, and astrology. Sumerians believed that the universe consisted of a flat disk enclosed by a tin dome. While the Mesopotamian’s didn’t have anything quit to scale with the pyramids, they did use and build ziggurats for religious purposes.

    Both civilizations were centered on religion. Egypt believed in many gods. The gods Mesopotamia believed in tended to be absolute rulers to whom the people owed total devotion. In both civilizations religious leaders were given very high status and held in high regard. Mesopotamia and Ancient Egypt are two religions that believed in monotheism. Both Egypt and Mesopotamia were polytheistic, that is, they believed their worlds were ruled by more than one god. Both civilizations believed that the gods created them. Both cultures also believed that they themselves were created for the purpose of serving their gods. Both worshipers took their names from the numerous gods and the cults that honored the deities, and priests in both religions were no special clothes, and made daily offering in the temples and held annual festivals open to public.

    Mesopotamian religion saw humans as the servants of the gods, who had to be appeased for protection. Egyptians believed that the gods created all humans but were also controlled by the principle of maat, or order. Unlike followers of Mesopotamian religion, the Egyptians had a strong belief in the afterlife, which they expressed by building elaborate tombs such as the pyramids. The Sumerian afterlife involved a descent into a gloomy netherworld to spend eternity in a wretched existence as a Gidim (ghost). Egyptians believed that their gods had created Egypt as a sort of refuge of good and order in a world filled with chaos and disorder. The major god for much of Mesopotamia was the sky god Enlil; later th e worship of Enlil was replaced by the worship of the Babylonian god Marduk. For Egyptians, Amen-Ra was the most powerful deity, chief of the pantheon. Statues of winged bulls were a protective symbol related to the god Sin Mesopotamia, while the ankh, a kind of cross with a loop at the top, was a prominent representation of life in ancient Egypt. The Enuma Elish tells the Mesopotamian story of creation and explains how Marduk became the chief of the gods. The Egyptian Book of the Dead was a guide for the dead, setting out magic spells and charms to be used to pass judgment in the afterlife. Ancient Nippur was the site of the chief temple to Enlil, while Babylon was the location of Marduk’s sanctuary. Thebes and the temple complex of Karnak were home to the worship of Amen- Ra. In the modern world the remains of these early religions can be seen in Egypt’s pyramids, tombs for the pharaohs, and in Mesopotamia’s ziggurats, temples to the gods. The New Year’s Festival was a major event in Mesopotamian religion, while Egypt’s most important festival was Opet. Because Egypt was the “gift of the Nile” and generally prosperous and harmonious, Egyptian gods tended to reflect a positive religion with an emphasis on a positive afterlife. In contrast, Mesopotamian religion was bleak and gloomy. Ancient Mesopotamian prayers demonstrate the lack of relationships with gods and goddesses who viewed humans with suspicion and frequently sent calamities to remind everyone of their humanity. Such was the message found in the Gilgamesh Epic.

    Although the religions of both civilizations shared many similarities, the differences were vast. The most notable ones are the importance and belief of afterlife and the relationship between Gods. Because of these differences, we believe, the civilizations were different because in early times, civilizations revolved around their beliefs and values but unfortunately, there was an end to these great civilizations.

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    Source by Tanha Kate

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  • How Does Buying African Art Improve the Lives of Local Africans?

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    The struggles of third world countries are a well known problem to most people, but what to do to help these countries is much more difficult to understand. I definitely do not have all the answers on how to eliminate poverty around the world, but I do know one way to make a small difference in the lives of the African people.

    Many African villages do not even have some of the most basic necessities such as running water, electricity, proper sanitation, education, healthcare and the list goes on. Many times women and children in these situations tend to suffer the most. One way that these terrible conditions are improving is through trade and especially fair trade. By purchasing beautiful handcrafted art from Africa, we not only get incredibly beautiful items for our home décor, but we also help to improve the lives of others.

    Fair trade can make a devastating impact on African communities. Such an impact is created because fair trade approaches development as a holistic process. Many African lives have been positively changed through this process. Children are able to get an education, nutritional needs are being met, fundamental health costs are being covered, hospitals and schools are being built, the poor (especially women) are being empowered and are becoming valued members of their societies, cultural techniques are being revived and so much more.

    So how does fair trade work? Buyers and producers work directly with each other to develop commercial relationships, trust and mutual support. Both the buyers and the producers adhere to a set of Fair Trade criteria established by the International Fair Trade federation. Both the buyer and the producer group agree to promote human rights, especially those of women, children and people with disabilities. As buyers and producers meet milestones, they are expected to continue improve upon these standards. When trade encompasses these practices, the lives of all people and their communities improve.

    Fair trade is the right way to shop. It puts a smile on the faces of children in Africa, and it makes their lives much more bearable. If you are interested in purchasing African art, you may want to make sure that the business you are dealing with adheres to the fair trade policies or sources their products from companies that are members of the Fair Trade Federation.

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    Source by Mike Griffis

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  • The Science of Getting Rich, by Wallace Delois Wattles – Chapter 4

    The First Principle in The Science of Getting Rich.

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

    Original Substance moves according to its thoughts; every form and process you see in nature is the visible expression of a thought in Original Substance. As the Formless Stuff thinks of a form, it takes that form; as it thinks of a motion, it makes that motion. That is the way all things were created. We live in a thought world, which is part of a thought universe. The thought of a moving universe extended throughout Formless Substance, and the Thinking Stuff moving according to that thought, took the form of systems of planets, and maintains that form. Thinking Substance takes the form of its thought, and moves according to the thought. Holding the idea of a circling system of suns and worlds, it takes the form of these bodies, and moves them as it thinks. Thinking the form of a slow-growing oak tree, it moves accordingly, and produces the tree, though centuries may be required to do the work. In creating, the Formless seems to move according to the lines of motion it has established; the thought of an oak tree does not cause the instant formation of a full-grown tree, but it does start in motion the forces which will produce the tree, along established lines of growth.

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

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

    No thought of form can be impressed upon Original Substance without causing the creation of the form.

    Man is a thinking center, and can originate thought. All the forms that man fashions with his hands must first exist in his thought; he cannot shape a thing until he has thought that thing.

    And so far man has confined his efforts wholly to the work of his hands; he has applied manual labor to the world of forms, seeking to change or modify those already existing. He has never thought of trying to cause the creation of new forms by impressing his thoughts upon Formless Substance.

    When man has a thought-form, he takes material from the forms of nature, and makes an image of the form which is in his mind. He has, so far, made little or no effort to co-operate with Formless Intelligence; to work “with the Father.” He has not dreamed that he can “do what he seeth the Father doing.” Man reshapes and modifies existing forms by manual labor; he has given no attention to the question whether he may not produce things from Formless Substance by communicating his thoughts to it. We propose to prove that he may do so; to prove that any man or woman may do so, and to show how. As our first step, we must lay down three fundamental propositions.

    First, we assert that there is one original formless stuff, or substance, from which all things are made. All the seemingly many elements are but different presentations of one element; all the many forms found in organic and inorganic nature are but different shapes, made from the same stuff. And this stuff is thinking stuff; a thought held in it produces the form of the thought. Thought, in thinking substance, produces shapes. Man is a thinking center, capable of original thought; if man can communicate his thought to original thinking substance, he can cause the creation, or formation, of the thing he thinks about. To summarize this:-

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

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

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

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

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

    And by experiment, I find the reasoning true; and this is my strongest proof.

    If one man who reads this book gets rich by doing what it tells him to do, that is evidence in support of my claim; but if every man who does what it tells him to do gets rich, that is positive proof until some one goes through the process and fails. The theory is true until the process fails; and this process will not fail, for every man who does exactly what this book tells him to do will get rich.

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

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

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

    To think what you want to think is to think TRUTH, regardless of appearances.

    Every man has the natural and inherent power to think what he wants to think, but it requires far more effort to do so than it does to think the thoughts which are suggested by appearances. To think according to appearance is easy; to think truth regardless of appearances is laborious, and requires the expenditure of more power than any other work man is called upon to perform.

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

    To look upon the appearance of disease will produce the form of disease in your own mind, and ultimately in your body, unless you hold the thought of the truth, which is that there is no disease; it is only an appearance, and the reality is health.

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

    To think health when surrounded by the appearances of disease, or to think riches when in the midst of appearances of poverty, requires power; but he who acquires this power becomes a MASTER MIND. He can conquer fate; he can have what he wants.

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

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

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

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

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

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

    You must lay aside all other concepts of the universe than this monistic one; and you must dwell upon this until it is fixed in your mind, and has become your habitual thought. Read these creed statements over and over again; fix every word upon your memory, and meditate upon them until you firmly believe what they say. If a doubt comes to you, cast it aside as a sin. Do not listen to arguments against this idea; do not go to churches or lectures where a contrary concept of things is taught or preached. Do not read magazines or books which teach a different idea; if you get mixed up in your faith, all your efforts will be in vain.

    Do not ask why these things are true, nor speculate as to how they can be true; simply take them on trust.

    The science of getting rich begins with the absolute acceptance of this faith.

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  • The Science of Getting Rich, by Wallace Delois Wattles – Chapter 1

    The Right To Be Rich.

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

    A man develops in mind, soul, and body by making use of things, and society is so organized that man must have money in order to become the possessor of things; therefore, the basis of all advancement for man must be the science of getting rich.

    The object of all life is development; and everything that lives has an inalienable right to all the development it is capable of attaining.

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

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

    The man who owns all he wants for the living of all the life he is capable of living is rich; and no man who has not plenty of money can have all he wants. Life has advanced so far, and become so complex, that even the most ordinary man or woman requires a great amount of wealth in order to live in a manner that even approaches completeness. Every person naturally wants to become all that they are capable of becoming; this desire to realize innate possibilities is inherent in human nature; we cannot help wanting to be all that we can be. Success in life is becoming what you want to be; you can become what you want to be only by making use of things, and you can have the free use of things only as you become rich enough to buy them. To understand the science of getting rich is therefore the most essential of all knowledge.

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

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

    We are all acquainted with the loathsome consequences of living for the body and denying both mind and soul; and we see that real life means the complete expression of all that man can give forth through body, mind, and soul. Whatever he can say, no man can be really happy or satisfied unless his body is living fully in every function, and unless the same is true of his mind and his soul. Wherever there is unexpressed possibility, or function not performed, there is unsatisfied desire. Desire is possibility seeking expression, or function seeking performance.

    Man cannot live fully in body without good food, comfortable clothing, and warm shelter; and without freedom from excessive toil. Rest and recreation are also necessary to his physical life .

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

    To live fully in mind he must have intellectual recreations, and must surround himself with all the objects of art and beauty he is capable of using and appreciating.

    To live fully in soul, man must have love; and love is denied expression by poverty.

    A man’s highest happiness is found in the bestowal of benefits on those he loves; love finds its most natural and spontaneous expression in giving. The man who has nothing to give cannot fill his place as a husband or father, as a citizen, or as a man. It is in the use of material things that a man finds full life for his body, develops his mind, and unfolds his soul. It is therefore of supreme importance to him that he should be rich.

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

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  • The Science of Getting Rich, by Wallace Delois Wattles Chapter6

    How Riches Come to You

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

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

    Let us suppose that I own a picture by one of the great artists, which, in any civilized community, is worth thousands of dollars. I take it to Baffin Ray, and by “salesmanship” induce an Eskimo to give a bundle of furs worth $500 for it. I have really wronged him, for he has no use for the picture; it has no use value to him; it will not add to his life.

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

    When you rise from the competitive to the creative plane, you can scan your business transactions very strictly, and if you are selling any man anything which does not add more to his life than the thing he give you in exchange, you can afford to stop it. You do not have to beat anybody in business. And if you are in a business which does beat people, get out of it at once.

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

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

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

    And finally, because you are to cause the creation of your riches from Formless Substance which permeates all your environment, it does not follow that they are to take shape from the atmosphere and come into being before your eyes.

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

    It will be brought to you by the power of the Supreme Intelligence, acting upon the minds of men. If you live in Maine, it may be that a man will be brought from Texas or Japan to engage in some transaction which will result in your getting what you want.

    If so, the whole matter will be as much to that man’s advantage as it is to yours.

    Do not forget for a moment that the Thinking Substance is through all, in all, communicating with all, and can influence all. The desire of Thinking Substance for fuller life and better living has caused the creation of all the sewing machines already made; and it can cause the creation of millions more, and will, whenever men set it in motion by desire and faith, and by acting in a Certain Way.

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

    You need not hesitate about asking largely; “it is your Father’s pleasure to give you the kingdom, ” said Jesus.

    Original Substance wants to live all that is possible in you, and wants you to have all that you can or will use for the living of the most abundant life.

    If you fix upon your consciousness the fact that the desire you feel for the possession of riches is one with the desire of Omnipotence for more complete expression, your faith becomes invincible.

    Once I saw a little boy sitting at a piano, and vainly trying to bring harmony out of the keys; and I saw that he was grieved and provoked by his inability to play real music. I asked him the cause of his vexation, and he answered, “I can feel the music in me, but I can’t make my hands go right.” The music in him was the URGE of Original Substance, containing all the possibilities of all life; all that there is of music was seeking expression through the child.

    God, the One Substance, is trying to live and do and enjoy things through humanity. He is saying “I want hands to build wonderful structures, to play divine harmonies, to paint glorious pictures; I want feet to run my errands, eyes to see my beauties, tongues to tell mighty truths and to sing marvelous songs,” and so on.

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

    He wants all these things because it is Himself that enjoys and appreciates them; it is God who wants to play, and sing, and enjoy beauty, and proclaim truth and wear fine clothes, and eat good foods. “it is God that worketh in you to will and to do,” said Paul.

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

    So you need not hesitate to ask largely.

    Your part is to focalize and express the desire to God.

    This is a difficult point with most people; they retain something of the old idea that poverty and self-sacrifice are pleasing to God. They look upon poverty as a part of the plan, a necessity of nature. They have the idea that God has finished His work, and made all that He can make, and that the majority of men must stay poor because there is not enough to go around. They hold to so much of this erroneous thought that they feel ashamed to ask for wealth; they try not to want more than a very modest competence, just enough to make them fairly comfortable.

    I recall now the case of one student who was told that he must get in mind a clear picture of the things he desired, so that the creative thought of them might be impressed on Formless Substance. He was a very poor man, living in a rented house, and having only what he earned from day to day; and he could not grasp the fact that all wealth was his. So, after thinking the matter over, he decided that he might reasonably ask for a new rug for the floor of his best room, and an anthracite coal stove to heat the house during the cold weather. Following the instructions given in this book, he obtained these things in a few months; and then it dawned upon him that he had not asked enough. He went through the house in which he lived, and planned all the improvements he would like to make in it; he mentally added a bay window here and a room there, until it was complete in his mind as his ideal home; and then he planned its furnishings.

    Holding the whole picture in his mind, he began living in the Certain Way, and moving toward what he wanted; and he owns the house now, and is rebuilding it after the form of his mental image. And now, with still larger faith, he is going on to get greater things. It has been unto him according to his faith, and it is so with you and with all of us.

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  • The Science of Getting Rich, by Wallace Delois Wattles Chapter 11

    Acting in the Certain Way.

    THOUGHT is the creative power, or the impelling force which causes the creative power to act; thinking in a Certain Way will bring riches to you, but you must not rely upon thought alone, paying no attention to personal action. That is the rock upon which many otherwise scientific metaphysical thinkers meet shipwreck–the failure to connect thought with personal action.

    We have not yet reached the stage of development, even supposing such a stage to be possible, in which man can create directly from Formless Substance without nature’s processes or the work of human hands; man must not only think, but his personal action must supplement his thought.

    By thought you can cause the gold in the hearts of the mountains to be impelled toward you; but it will not mine itself, refine itself, coin itself into double eagles, and come rolling along the roads seeking its way into your pocket.

    Under the impelling power of the Supreme Spirit, men’s affairs will be so ordered that some one will be led to mine the gold for you; other men’s business transactions will be so directed that the gold will be brought toward you, and you must so arrange your own business affairs that you may be able to receive it when it comes to you. Your thought makes all things, animate and inanimate, work to bring you what you want; but your personal activity must be such that you can rightly receive what you want when it reaches you. You are not to take it as charity, nor to steal it; you must give every man more in use value than he gives you in cash value.

    The scientific use of thought consists in forming a clear and distinct mental image of what you want; in holding fast to the purpose to get what you want; and in realizing with grateful faith that you do get what you want.

    Do not try to ‘project’ your thought in any mysterious or occult way, with the idea of having it go out and do things for you; that is wasted effort, and will weaken your power to think with sanity.

    The action of thought in getting rich is fully explained in the preceding chapters; your faith and purpose positively impress your vision upon Formless Substance, which has THE SAME DESIRE FOR MORE LIFE THAT YOU HAVE; and this vision, received from you, sets all the creative forces at work IN AND THROUGH THEIR REGULAR CHANNELS OF ACTION, but directed toward you.

    It is not your part to guide or supervise the creative process; all you have to do with that is to retain your vision, stick to your purpose, and maintain your faith and gratitude.

    But you must act in a Certain Way, so that you can appropriate what is yours when it comes to you; so that you can meet the things you have in your picture, and put them in their proper places as they arrive.

    You can really see the truth of this. When things reach you, they will be in the hands of other men, who will ask an equivalent for them.

    And you can only get what is yours by giving the other man what is his.

    Your pocketbook is not going to be transformed into a Fortunata’s purse, which shall be always full of money without effort on your part.

    This is the crucial point in the science of getting rich; right here, where thought and personal action must be combined. There are very many people who, consciously or unconsciously, set the creative forces in action by the strength and persistence of their desires, but who remain poor because they do not provide for the reception of the thing they want when it comes.

    By thought, the thing you want is brought to you; by action you receive it.

    Whatever your action is to be, it is evident that you must act NOW. You cannot act in the past, and it is essential to the clearness of your mental vision that you dismiss the past from your mind. You cannot act in the future, for the future is not here yet. And you cannot tell how you will want to act in any future contingency until that contingency has arrived.

    Because you are not in the right business, or the right environment now, do not think that you must postpone action until you get into the right business or environment. And do not spend time in the present taking thought as to the best course in possible future emergencies; have faith in your ability to meet any emergency when it arrives.

    If you act in the present with your mind on the future, your present action will be with a divided mind, and will not be effective.

    Put your whole mind into present action.

    Do not give your creative impulse to Original Substance, and then sit down and wait for results; if you do, you will never get them. Act now. There is never any time but now, and there never will be any time but now. If you are ever to begin to make ready for the reception of what you want, you must begin now.

    And your action, whatever it is, must most likely be in your present business or employment, and must be upon the persons and things in your present environment.

    You cannot act where you are not; you cannot act where you have been, and you cannot act where you are going to be; you can act only where you are.

    Do not bother as to whether yesterday’s work was well done or ill done; do to-day’s work well.

    Do not try to do tomorrow’s work now; there will be plenty of time to do that when you get to it.

    Do not try, by occult or mystical means, to act on people or things that are out of your reach.

    Do not wait for a change of environment, before you act; get a change of environment by action.

    You can so act upon the environment in which you are now, as to cause yourself to be transferred to a better environment.

    Hold with faith and purpose the vision of yourself in the better environment, but act upon your present environment with all your heart, and with all your strength, and with all your mind.

    Do not spend any time in day dreaming or castle building; hold to the one vision of what you want, and act NOW.

    Do not cast about seeking some new thing to do, or some strange, unusual, or remarkable action to perform as a first step toward getting rich. It is probable that your actions, at least for some time to come, will be those you have been performing for some time past; but you are to begin now to perform these actions in the Certain Way, which will surely make you rich.

    If you are engaged in some business, and feel that it is not the right one for you, do not wait until you get into the right business before you begin to act.

    Do not feel discouraged, or sit down and lament because you are misplaced. No man was ever so misplaced but that he could not find the right place, and no man ever became so involved in the wrong business but that he could get into the right business.

    Hold the vision of yourself in the right business, with the purpose to get into it, and the faith that you will get into it, and are getting into it; but ACT in your present business. Use your present business as the means of getting a better one, and use your present environment as the means of getting into a better one. Your vision of the right business, if held with faith and purpose, will cause the Supreme to move the right business toward you; and your action, if performed in the Certain Way, will cause you to move toward the business.

    If you are an employee, or wage earner, and feel that you must change places in order to get what you want, do not ‘project’ your thought into space and rely upon it to get you another job. It will probably fail to do so.

    Hold the vision of yourself in the job you want, while you ACT with faith and purpose on the job you have, and you will certainly get the job you want.

    Your vision and faith will set the creative force in motion to bring it toward you, and your action will cause the forces in your own environment to move you toward the place you want. In closing this chapter, we will add another statement to our syllabus:–

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

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

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

    In order to do this, man must pass from the competitive to the creative mind; he must form a clear mental picture of the things he wants, and hold this picture in his thoughts with the fixed PURPOSE to get what he wants, and the unwavering FAITH that he does get what he wants, closing his mind to all that may tend to shake his purpose, dim his vision, or quench his faith.

    That he may receive what he wants when it comes, man must act NOW upon the people and things in his present environment.

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  • 10 Power Women On The Secrets To Their Success | Forbes

    10 Power Women On The Secrets To Their Success | Forbes

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  • Africa: A Case of Flogging Dead Horses?

    On pure economic indicators and all other indicators of development Africa is a dismal picture. Life expectancy has declined; mortality rates increase; heavily indebted, with over half the countries having debt that exceeds their GNP; GDP growth fallen; GDP per capita fallen as population growth gets out of control; health care is collapsing and so and so on. What has gone wrong with what after all is continent rich in mineral and material resources?

    Too much medicine

    There are several factors. First and probably most simple is that Africa after independence was not allowed to chart its own course. With good or bad intentions too many ” aid ” agencies have prescribed,subscribed and proscribed all sorts of panacea for Africa’s ” that they destroyed any capacity for that continent to solve its own ills. Africa has simply become a vegetable or as some say a huge experimental waste ground. This is really not far from the truth.

    Another factor is that African governments after independence failed to formulate clear mission and objectives that could be translated into sound economic policies. Corruption and mismanagement took hold of almost every strata of society. This was further assisted by the aid agencies. Marginal benefits were put as further evidence for aid while government excesses on grand scale were overlooked.

    For political reasons, Western governments supported dictatorships and turned a blind eye to corruption and mismanagement. Cold war politics meant that the major powers had to have a balance not only in armaments but also in allies. The drive to prevent communist influence in Africa meant keeping regimes in power that supported Western interests.

    All too often these regimes were despots and perpetrators of the most sadist human rights abuses. Moreover aid agencies ignored every basic economic or social criteria for development assistance in favor of this higher political goal. This problem was further complicated by the fact that often the aid agencies will differ with their own governments. Thus vast sums were squandered on irrelevant constructions, large sums made their way into private accounts without so much as a whisper. What I call the “guilt” factor came in handy when others dare to complain of such corruption.

    The “guilt” factor argument is” oh well, we are giving and that is the most important thing. Whatever, the President choose to do with it is his business. After all they are an independent and sovereign nation”.

    The result is that today despite several billions poured, Africa is still underdeveloped and conditions are even worse than when they were at independence. My argument seems to point to the thesis that aid can work. Yes, I believe aid can work to alleviate poverty or change the society overnight. However, it cannot bring about economic development.

    Rather it should be used to ease the pain of the unpleasant side effects of harsh monetary and fiscal policy which is precisely what was needed at this point. For example due to the cyclical nature of the markets that face Africa main exports, there often severe variations in earnings. These can be very damaging especially given the fact that some countries depend on just one commodity. What aid should do is to bridge the gap between these shortfalls in earnings.

    Poverty can never be eradicated in a country; the aim should be to distribute wealth in a manner that ensures that the gap between the rich and the poor does not create social tensions.

    Counter-productive

    What “Aid” did to Africa was to exacerbate and indeed encourage irresponsible fiscal and monetary policy on the part of governments. There was some positive aspects of aid, but these were at the margin and as far as the big picture is concerned, too insignificant to alter the present argument. Look at how much money Norway has pumped into Tanzania and what condition that country is in today!

    I seem to have pointed the blame at the aid agencies and the Africa politicians. My belief is that the development agencies had good intentions. The explanation for their failures stems from the fact that the Africans that they encountered were not educated enough to challenge their assumption. Thus very soon these agencies began to get the view that the African does not know what is good for them. In effect their mission was not simply to give aid, but to make decisions for them!

    Bad Governments

    To say that “people deserve the government they get” is a little too harsh on Africans. In many parts of Africa, after independence there were too few university graduates or technocrats to replace the white administrators. Political rhetoric and nationalism prevented any form of expatriates assistance from former colonial administrators. Those that saw themselves in power had got there on a platform of”we can do it ourselves”. Thus any notion of keeping the very people you have been fighting against was nonsensical. The truth was many nations could not” do it themselves”.

    Governments ministers and officials with half-baked educational background suddenly saw themselves in power. They had little in the way of program or policy document. What matters was the trappings that the office brought and the personal gains one could get out of the office. Of course there some educated people. However, these quickly fell out with the government or sacrificed their principles for survival. The result of course was gross mismanagement, incompetence, corruption, graft on a scale that saw millions of Africans reduced to the lowest stage of survival.

    Is it any wonder that if things have to change, we have to start with ensuring well educated take the reins of power. There is little doubt that part of the success of the Asian countries lies in pool of well educated politicians and planners in the 1960s. These individuals not only set a strategic orientation for their nations, but they continuously surveyed their environments to see new opportunities.

    Education became a central plank of development policy. Not so in Africa- resources geared for such efforts were not used- Bad economic planning could be partly explained by such poorly educated civil servants. Take the case of monetary policy. At independence, most African countries inherit a monetary system based on the English pound, the French Franc or the Portuguese escudo. However in time nationalistic pride got in the way of financial practicalities and one country after another cut itself from the backing European currency and began turning out a spectacular array of non-convertible currencies. As one commentator note ” If nothing else the President got a chance to put their picture on the note”. And in the early and late sixties, since Presidents were short- lived it was inevitable that the currencies were too.

    Many of these currencies were worthless and not even accepted in neighboring countries or in the international banking system for that matter. As the currency weakened, the general response was to print more money. In Nigeria, between 1975-1977 the money supply increased by 180%. And this was pretty much the case elsewhere.

    As money supplies rose, inflation soared and in time rates of over 100% were not uncommon. In early post independence period as the public discontent grew, the greater the social control that was exerted by leaders. The greater the national debt, the greater the reliance grew of foreign grants to keep regimes in power.

    Tribalism

    Tribalism has been put forward by many writers as the root of Africa’s problems. Tribalism was made to look exclusively African. Events in the former Yugoslavia have shown that tribalism and ethnicity are not African preserves. Colonialism brought ethnic groups(tribes if you refer to Africa) that had nothing to hold them together except force and a colonial policy of divide and rule.

    When people talk about tribal problems in Africa, I put the question on how they would feel, because of some historical error, you had to live with people that you have no desire to. The second World War in Europe created a Europe that fell into the East(Communist Bloc) and West(Capitalist Bloc). The countries of the East under Soviet hegemony manage to hold the different diverse groups found within these countries. As the Empire collapse, so has the desire for self government risen or some form of regional autonomy.

    Yugoslavia has even manage to coin a new vocabulary, -“Ethnic cleansing”. What is very African about Tribalism is the way Africans choose to solve the problem. But even these atrocities cannot match the systematic methods of say Hitler or present day”Hitler’s” in Bosnia and Croatia.

    More to the point, economically, tribalism in some countries has crippled the economy by diverting resources to unproductive efforts. It has also meant in some places governments did not capitalize on their best talents simply because they belong to the wrong group. Vast numbers of refugees have been created which has meant whole populations have been displaced, their economic productivity unrealized.

    The Future

    The collapse of the old order has created new economic partnerships, shift resources and emphasis, which has pushed Africa further into economic uncertainty and regression. The fall of Communism has opened up new areas in the world that are far more immediately attractive than Africa for investment purposes.

    Eastern Europe provide valuable investment opportunities that are fast attracting capital. One of the legacies of the Communist era are the large numbers of scientist. These are fast becoming partners with establish Western companies for research into new fields.

    Western Governments face constituencies that are increasingly frustrated with their governments wasting money on corrupt and hopeless leaders.

    This is combined with the fact that domestic social problems are getting acute. Today Europe faces difficult social problems. Unemployment, lack of growth and increasing refugee problems from Eastern Europe. Indeed many experts believe that unemployment will become a more structural problem. What this indicates is that social services budget will become bigger. These factors make it all the more difficult for governments in the West to hand over large sums as they had done in the past. Finally, we see a new economic phenomenon or to be more precise, trade phenomenon-trade blocs.

    lready in place is the European Community EC. The North Americans are working out with Mexico -NAFTA North American Free Trade Area. In South East Asia,we see increasing Japans activity in the region. This is made doubly so with the expanding Chinese economy. It is my belief that as Japan makes efforts to address her war past and apologize, this will clear the way for some kind of trade area.

    Given this new world order, what does the future hold for Africa. It is my belief that some parts may never move from the traditional society that describe earlier on. War, famine and disease are the main preoccupation that any notion of social investment is ridiculous. The leadership is some cases actually perpetuate the situation thus guaranteeing their hold on power. However, there are a few that have the potential for spectacular development. Most impressive is Botswana. Botswana apart from South Africa is the fastest growing economy in Black Africa. This economy is characterize by a work ethic, skilled and an industrious labor force.

    Namibia is also an impressive case. However that country has only been independent since 1990. Nevertheless its institutions and policies are on the right track.

    The other group is lead by Kenya, Ghana, Ivory Coast, Nigeria, Gabon and to some extent Senegal and Zaire. There is another group that have all the ingredients but have yet to make any social investments. Some of these are actually at the bottom of UN list of poor quality of life. This group is led by Sierra Leone, followed by Uganda and Angola.

    Multinational Corporations

    In an increasingly global economic environment the role of the Multinational Enterprise (MNE), more commonly known as Multinational Corporations (MNCs), in fostering economic development is going to become increasingly important. Capital that is needed for domestic investment in the poor countries will come largely from investment by these organisations.

    Western governments are going to find it increasingly hard to justify flows to African governments. In another respect there will be increasing demand in African countries that the private sector plays a more central role. These will need the resources and expertise of MNCs. This will be helped by the fact Aid agencies favor joint ventures between foreign firms and local companies as a viable path to development.

    MNEs have much to offer the region in terms of capital, technology, innovation, managerial expertise, and access to world markets. It is important that the investment by MNEs is direct and not portfolio, for direct investment brings more than just financial resources. Further, it is important that MNEs source most of the materials locally so as to develop local skills and enterprises.

    It has been suggested that the target sectors for encouragement of Foreign Direct Investment (FDI) are the

    (a) wood and paper products, (linked to forestry)

    (b) textiles and clothing, (linked to textile fibers) and

    c) metal products or food processing( linked to the extractive sector).

    The objectives for African governments is to both attract the downstream diversification of multinationals already in the relevant extractive sector, and new the investment of multinationals whose operations in the more develop countries are tending to move downstream and may wish to relocate what for them are now upstream activities.

    Dead Horses?

    Africa is not like flogging dead horses. African countries are on a life support machine or as the world bank puts it, its in a state of transition. It needs it own doctors and experts to bring her back to life. To cure the ills of Africa is to understand its environment and no one can better Africa except Africans. The bottom line is you can take the horse to the stream but it she does not want to drink there is not much you can do. In the meantime you have wasted time. Africa is rich in mineral resources and has the potential for development.

    It has the market potential to provide people in the industrialized countries with employment through its demand for unmet needs.

    The growth potentials of the developed world are limited but in Africa there is a huge demand for food, clothing, shelter and consumer goods. What is needed as Philip Kotler points out is that the west puts purchasing power in the hands of these consumers. If this is not done the west will be saddled with over capacity and slow growth. On the other hand, there is body of opinion that believes that modernization goes through stages and that Africa is going through the same process. As such trying to speed up the process by interfering with its dynamics, merely causes cross-cultural and domestic conflicts. Evidence from South East Asian countries however indicates that this process does not necessarily have to follow a linear path. With the right set of policies, governments can make rapid development or even a leap.

    What is urgently needed are several things. In the first place governments should try to recruit their well educated citizens who arc presently abroad. These individuals could be put in special ministries responsible for charting a future for the country. This stems from the fact that Africans that are capable of generating the kinds of ideas and policies that it would take to turn what Africa is today into a modern society or at least developing nations are all abroad. We must also encourage the African entrepreneur as in many parts of South East Asia.

    What is needed in Africa is a system that propels the right people to power. Leaders that could respond to the needs of their peoples. Africa needs leaders that have the foresight for long-term constructive economic and industrial policy. Above all its needs leaders that recognized the need for social economic investments, without them, no sound economic or industrial policy will yield positive results.

    Francis Stevens George

    December 1993

    Article Source: http://EzineArticles.com/8060638

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  • Why Did China Seek Friends in Africa in the 1950s

    In the 1950s, fascination, confusion, and even alarm are adjec-tives that best described the reaction of many political observers to the Chinese seeking friends and allies in Africa. An executive editor of the New York Times, Mr. Seymour Freidin, wrote:

    Red Chinese drive into Africa involves a long range effort to dominate the continent totally and populate it with Chinese.

    Mr. Seymour’s sentiments were not uncommon at the time. There was a great deal of confusion as to what the Chinese were actually up to. This was due in large part to the inconsistent nature of policies pursued by the Chinese in those early years. This was exemplified in the so-called split-level or dual diplomacy. Simply put, this was the pursuit of the “United Front From Above” (government-to-government relations), and the “United Front From Below” (support for wars of national liberation). In practice, this meant the Chinese would support “revolutionary” opposition groups while at the same time supporting the legitimate government of an African country. I take this up in Chapter 3.

    To the question of this chapter, why Africa? The simple answer is ideology, manifested in both domestic Chinese politics and in her international relations. In particular, China’s emerging conflict with the Union of Soviet Socialist Republics (USSR) and the United States of America (USA) were to play a role in the Chinese drive into Africa. I will deal with the ideological factors in the next section.

    First, I would like to briefly point to historical reasons which some Chinese leaders used as a primary argument for their interest in Africa. For example, they pointed to the fact that in October 1415, Chinese explorer and Admiral Zheng He reached the eastern coast of Africa and sent the first of two giraffes as gifts to the Chinese Yongle Emperor. Zheng brought gifts and granted titles from the Ming emperor to the local rulers, with the aim of establishing a large number of tributary states. Indeed, it is worth noting that China and Africa have a history of trade relations, sometimes through third parties, dating back as far as 202 BC and AD 220.

    I will now deal with the domestic factors and the ideological disputes with the United States and Union of Soviet Socialist Republics (USSR).

    DOMESTIC INFLUENCES ON CHINA’S DRIVE INTO AFRICA

    At the Eighth Congress of the Chinese Communist party in 1956, it was clear the new China had been making a determined effort to expand her influence in the outside world, particularly in the “vast intermediate areas” of Africa, Asia and Latin America. In Chinese eyes, the countries of Africa, Asia, and Latin America remain the potential field for revolutions of the Chinese type. This was one area in which they felt a special ideological leadership to offer. Ten years later, in 1965, this belief was exemplified by Lin Biao’s celebrated thesis entitled “Long Live the victory of the People’s war”. His core argument was that;

    Comrade Mao’s theory of the estab-lishment of rural revolutionary base areas and the encirclement of the cities from the countryside is of outstanding and universal importance for the present revolutionary struggles of all the oppressed nations and peoples, particularly, those in Africa.

    Furthermore, The CCP claimed that it was waging a class struggle in defense of Maoism, the true revolutionary, against allies of Nikita Khrushchev in the CCP-the so-called allied forces of “reaction”- and imperialism and revisionism in the world at large. The party described its actions as a ‘sharp class struggle’ and the ‘socialist education’ against “renascent bourgeois ideology, bureaucratic degeneration, and anti-party elements” in the Chinese Communist party (CCP).

    If Mao was to gain complete control over his enemies and prove his ideological position correct, China had to find allies abroad to form the broadest possible United Front for a “struggle” against the “corrupting revisionist influence” of Russia and the imperialist drive of the United States of America. As Mao, not Khrushchev was the true revolutionary; the drive into Africa was an attempt to assert China’s ideological supremacy over USSR.

    It is fascinating and quite remarkable in my view to see that China’s leaders in the late 1950s and 1960s did seriously consider Africa would be of key importance in realpolitik. They were consumed by the belief that Africa was both the center of the anti-colonial struggle and the center for the East and West to fight for control of the “intermediate zone”.

    The theory of the “intermediate Zone” is an interesting one as it formed the foundation for this belief. Introduced by Mao in the late 1940s, the theory claimed that between the United States and the Soviet Union exist a vast “intermediate zone” mainly composed of “oppressed” non-Western countries, including China.

    Before the “imperialist” United States of America could attack the Union of Soviet Socialist Republics, they first had to control the intermediate zone, according to Mao. This then made Asia and Africa the central arena of the Cold War. When Mao and the Chinese Communist Party seized political power in China, they immediately proclaimed revolutionary China as a natural ally of the “oppressed peoples” in the “intermediate zone”. They saw themselves as champions that held the banner of anti-imperialism and anti colonialism, challenging the United States of America and other Western imperialist/colonial powers.

    The belief, that they [The Chinese] were the flag bearers of the oppressed, was fostered by the fact that they made comparisons to key stages in Chinese revolutionary history to the situation in most of Africa during the years of decolonization. The implication was that the ‘unfolding African revolution’ would pass through similar stages. It was noted by Chinese leaders that some parts of Africa were going through similar experiences that China went through sixty years earlier during the Boxer uprising.

    Some events for the independence struggle in Africa were likened to those which occurred in the Hsin-Hai Revolution of 1911, while others resemble what happened around the May 4th incident of 1919.

    All this led some Chinese leaders to have a vision of a “third force”-drawn of nations of Africa, Asia, and Latin America against the “double hegemony” of the nuclear giants-The United States of America and Union of Soviet Socialist Republics. As we would later see, it was no surprise that the Chinese felt compelled to support various rebel and “freedom fighters” across Africa.

    This support was based on a genuine desire to “free” the Afri-cans from what the Chinese saw as imperialism and hegemony. To this day, the Chinese still hold this desire, hence their lack of interference in African affairs.

    INTERNATIONAL INFLUENCES ON CHINA’S DRIVE INTO AFRICA

    It was a fact that Communist China, after its birth in 1949, faced a hostile external environment. Between the years 1952 and 1961, it was notably her unresolved territorial conflict with the United States of America over Taiwan (Republic of China-ROC), denial of the Chinese seat at the United Nations, and China’s concern with American alliances and bases in Asia.

    The United States Government had embarked on a policy of isolating the Communist throughout the world at that time. The Truman administration in July 1950 had extended full diplomatic recognition and protection to Taiwan and proceeded to organize military alliances with other Asian powers surrounding China. Economic and commercial embargo had already been placed on activities with China.

    The United States had further masterminded Operation Van-guard designed to make Taiwan attractive to African countries some of whom were gaining their independence. Operation Vanguard, launched in 1960, saw Taiwan begin to dispatch agricultural missions to assist emerging independent states in Africa with modernizing their agricultural production and to garner support for the Taiwan’s (ROC) representation in the United Nations. At one time, the number of Taiwan’s agricultural specialists in Africa exceeded 1,200. The ROC-Africa Technical Cooperation Committee was established in 1962 to further expand the program.

    Taiwan, with the support of the United States had the Chinese seat in the United Nations and enjoyed support among the allies of the United States, including many African countries. China was quick to see that with the support of these African countries in the United Nations, the balance could possibly sway in her favor.

    China’s ideological battle with the USSR was also to lead her to seek friends in Africa. I already discussed the CCP’s drive to establish their communist credentials in the “intermediate areas”. As the Sino-Soviet split became more pronounced, so did their divergent views on Africa.

    The Chinese saw Africa as an opportunity to get on the International stage and break out of the United States of America isolation. The Soviets on the other hand, saw Africa as a means to expand their industrial strength and spread Soviet propaganda. These two distinct views were to manifest themselves after the Bandung Conference in 1955.

    Thus, tensions with the United States and ideological conflict with the Union of Soviet Socialist Republics were key factors in China’s drive into Africa. China’s policies and actions were to be heavily influenced by these factors as we will later see in this work.

    The next chapter looks at where and how Sino-African relations started.

    The following is the First Chapter of my book: China and Africa Love Affair

    Article Source: http://EzineArticles.com/expert/Francis_Stevens_George/1723405

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