 for love outside ourselves, but rather learn to love and be loved by embracing our spiritual nature.
Q: What is the main message of the book?,
A: The book emphasizes the importance of spirituality in finding true and lasting love, and the need to overcome our ego and negative self-image to achieve this.<|eot_id|><|begin_of_text|>“Happiness” is just as fluid
as love itself and equally elusive. Outward conditions have no predictable
effect on either. For example, people who have struggled out of poverty say
that they are happier, but once people are above the poverty line, adding
more money doesn’t increase happine ss. It often takes considerably more
expense to provide a new stimulus, and without stimulus most people can’t
be happy. In the long term, however, depending upon stimulus is a trap. Enough
stimulus of the right kind may create happiness, but the balance is
extremely precarious. Studies have shown that newborn babies, for
example, like to have pretty dangling things in their surroundings. A mobile
with ten shiny objects on it will cause a baby to gurgle and laugh when it’s
placed over the crib. However, if you take away eight of the dangles and
leave behind only two, the baby will cry in loud protest. This is probably the earliest experimental evidence we have that
happiness is vulnerable to loss. Certainly we all grow up coming to this
conclusion—deprive us of our money, our jobs, our relationships, and our
quotient of happiness drops dramatically. Likewise we don’t like to have
our stimulus be out of control. Babies have been sat in front of screens that
flash pretty pictures, which they can make come and go by pulling a string. Having this kind of control is very pleasing. But if the pictures come and go
at random, the same happiness doesn’ t result. Worse still, if the baby pulls
the string and nothing happens  on the screen, he will be very unhappy. Again, this is a lesson we all learn—random events in our lives, or people
who do not prove predictable, undermine our sense of control, leading to
unhappiness.What all this amounts to is that the word happiness  too often means
“pleasure response.” All response depends upon stimulus, just as sexual
pleasure depend s upon being aroused and stimulated. This undeniable fact
leads countless people to panic when their source of pleasure vanishes. Those of us who bounce from one failed marriage to another exhibit in full-
blown form this craving for stimulus. But any desire to keep things smooth,
predictable, and comforting has the same shadow hanging over it. There can
be no sense of security in your existence when it depends upon outside
factors, for the unpredictable changes of reality can never be controlled. The solution is to find a source of happiness beyond pleasu re, since
pleasure seeking  can never be made independent of outside stimulus. As
long as love is pleasure, its end—a sad tapering off into indifference and
inertia—is predictable. Recently this argument has gained supp ort from an
unexpected quarter. Biochemi cal research has isolated certain brain
chemicals associated with pleasure, particularly the neurotransmitter
serotonin. A high level of serotonin is typical of someone who feels a sense
of well-being; insuf ficient levels of serotonin have long been correlated
with depression. Related studies have isolated the left frontal lobes of the
cortex as a site of increased activity whenever someone feels happy. The obvious conclusion is that stimulus to the brain is the same as
happiness. Unfortunately, this is not accurate, because stimulus wears out. Over time our responses weaken if the same stimulus keeps getting
repeated. The taste that was once so sweet grows stale and cloyi ng; the face
that once enchanted becomes ordinary; the most exciting vision becomes
just part of the scenery. It is all-important to found our happiness upon a basis that doesn’ t
change. Compared with pleasure, love is abstract. If you took away the
pleasant feelings  associated with it, most people would be hard-pressed to
define the experience of love. But love has a power to heal, to reveal divine
essence, to restore faith in one’s own Being, to bring harmony to all levels
of existence—an d all these effects lie far beyond feelings. They are tangible
results based on spirit. In our society the more tangible something is, the more likely we are to
have faith in it. Fortunately, for all that love is abstract, scienti fic research
confirms that it is as dramatic  and potent as medicine, both when it is
present and when it is withdrawn.Love aids recovery. Studies conducted in hospital cardiac units have
demonstrated that male patients who respond positively to the question “Do
you feel loved?” are more likely to recover than those who do not, and the
correlation between recovery and this response is higher than that for any
other category, including previous physical status. In other words, an
unloved man in good physical condition afflicted with a mild heart attack
may recover more poorly than another man with a severe heart  attack who
feels loved. For residents of retirement homes, having a pet to love (or even
a plant to tend to every day) reduces disease and depression. Old people
perceive having an object of love as restoring their purpose in life. Love promotes growth. Very young children from abusive homes may
exhibit a condition of retarde d or severely stunted growth known as
psychosocial dwarfism. Besides being small and underweight for their age,
such children frequently manifest underdeveloped emotions and learning
skills. Rapid reversal of this condition can often occur, however, as soon as
a loving environment is provided. Love provides homeostatic balance. No one has definitively proven that
feeling loved lowers blood pressure or prevents cancer and heart disease,
although it is well documented that negative conditions associate d with lack
of love, such as chronic anger or depression, put people at much  higher risk
for all types of disease. One indication of love’ s ability to bring the body into balance was
provided by a study in which subjects were asked to watch a film about
Mother Teresa as she went about her work in India. In the film she
embraces children in terribly wasted conditions, usually children afflicted
with leprosy. Just the sight of this loving act raised certain chemical
indicators of enhanced immune responses. This dramatic effect occurred
even if the viewer did not agree with Mother Teresa’ s vocation—it was not,
in other words, a matter of subjectively feeling good. According to folk
wisdom, falling in love is the best way not to catch colds in the winter,
indicating that the immune benefits of love were recognized long before
medical research came along to validate them. Finally, a breakthrough study from Stanford on recovery from breast
cancer indicated that women who were in advanced stages of the disease
lived longer if they participated  in group therapy sessions once  a week, as
compared with those who received only normal courses of chemical andsurgical treatme nt. There were no intensive psychological techniques
applied here—the group shared their feelings and supported one another in
their struggle against cancer. These simple acts of love were provably
effective, yet the study undersco res how meager one hour of therapy a week
really is. Could love on a more intensive scale provide even more healing? The answer to this question does not await more medical study; it can be
verified by each of us in our own lives. Healing  is a broad term; being
connected to both whole  and holy, it can be define d spiritually as a return to
the state of unity. Love is not separate from anything in life; it is not divided
into mom ents of love or levels of love or amounts or absence of love. These
are our relative terms, our mere glimpses of a force that remain s intact and
whole. On the spiritual path, or sadhana, the experience of love brings
healing that is not directed to one disease or another but to the state of the
whole person; therefore each of us will experience its ef fects dif ferently. Because sadhana can sound very lofty and abstract, it’s easier for science
to look at people who are lonely, depressed, and sick than to investigate
subtler working s of the self. But if we look at the following features of
people who can live a love story, we see how far they have evolved beyond
the norm. They have learned to separate their actions fr om their belief that they ar e lovable. Since we all started out as child ren who were weaker and less powerful
than adults, it was only natural for us to try to act in such a way that we
wouldn’ t be hurt. Being hurt is usually a matter of power. The powerless are
in no position to offend or antagonize the powerful. This reality was
brought home to us on the playground a long time ago, and its holdover
habit is trying to be nice. Being nice, we expect niceness in return. By
placating someo ne who threatens us, we hope to ward off aggre ssion. In the
name of not being hurt we stay in a defensive posture. People who base their lives upon  love, though, have taught themselves to
separate this whole pattern of behavior from love. Love doesn’ t come from
placating potential threats. Bein g nice all the time won’ t cause others to
love you; when they are stated  in black and white this way, most of us
would agree with these assertions. Yet the imprint of the past is deep, andunconsciously we still act like powerless children.


 pituitary
Site: between the brows, at the end of the nasal tract
Sense: sixth sense
Sense organ: mind
Work organ: mind
Animal: nada, also known as ardhamatra
Deity: Shiva in the form of Ardhnarishvar
Numbers: 3, 8
Planets: Jupiter, Saturn
Zodiac signs: Sagittarius, Pisces
Essential oils: frankincense, sandalwood, camphor, kewra, rosemary, holy basil,
blue lotus, helichrysumCrystals: azurite, lapis lazuli, sodalite, blue fluorite
Located between the eyebrows is our third eye of conscience. Two physical
eyes see the present, while the third gives insight into the future; it is our seat
of wisdom and intuition. This chakra is associated with the sixth layer, the
celestial body layer, and is connected with celestial love extending beyond the
human range of love and encompassing all life forms. It denotes caring and
support for the protection and nurturing of all manifested life forms, as
represented by the divine one, the brahm. The word ajna derives from a Sanskrit root and means ‘to obey’ or ‘to
follow’; it literally means ‘command’ or refers to the monitorin g centre. All
experiences and ideas serve only to clarify our perceptions. According to
spiritual scriptures this chakra is the seat of guru, and it is here you can
discern the communication of the inner guru. It is also called the eye of
intuition or divy a chakshu, or the g yan netra (e ye of knowledge). Ajna is symbolised as a two-petalled lotus; on the left petal are the letters
‘ham’ and on the right ‘ksham’, as the bija mantras of Shiva and Shakti. Within the lotus is a perfect circle symbolising ‘shunya’ (zero, a void). Within
this circle is an inverted triangle representing Shakti, or creativity and
manifesta tion. Above the triangle is the shiva lingam, a symbol of our astral
body (an attribute of our personality). Ardhnarishv ar (the half male and half
female aspects of Shiva and Shakti) stand in the lingam, symbolising the
culmination of basic polarity. Tantra and yoga maintain that the ajna chakra is the command centre
and has complete control over our lives. It regulates the functions of the
pituitary (the master endocrine gland). Once the chakra is fully cleansed and
opened for the first time it presents a state of non-duality, letting go of the
ego. In ajna, the yogi themself becomes a divine manifesta tion, embodying
all elements in their pur est form or essence. This chakra is associated with the various cognitive faculties of the mind,
both for mental images and abstract idealism. It is also the point of merging
of the three nadis: ida, pingala and sushumna. According to Hindu
philosoph y, these nadis symbolise three holy rivers in India: Ganga (ida),
Jamuna (pingala) and Saraswati (sushumna). When the mind is concentra ted
at this conjunction individual consciousness is transformed, the ego is
dissolved and duality ends. As long as there is duality there cannot besamadhi, meaning that as long as there is even a particle of ego further
spiritual pr ogress is not possib le. The ajna chakra is also called the guru chakra; this is our guiding
principle as it connects us to universal intelligence. When this chakra is open
we get correct thoughts, ideas and guidance. This is an essential chakra for
developing higher intuition, clairvoyance, abstract thinking and higher
mental faculty. Sluggish, dull body activities are a result of a dull third eye
chakra. An imbalance results in indecisiveness as an attitude as well as a trait,
and a refusal to take r esponsibility f or our actions. Imbalances and the tools to heal them
We all have different mental capacities, some people being mentally sharp
and having thoughts and ideas freely flowing into them, while other people
have limited mental capacities. Conditions such ADHD, schizophrenia and
bipolar disorders are all the result of a third eye chakra imbalance; these
could be genetic or kar mic in origin. Prolonged mental and emotional stress leads to a dull or sluggish third
eye chakra, along with confused thinking and fogginess sometimes leading to
headaches and migraines. Ajna is also responsible for general allergies to
everything, including asthma, and all diseases r elated to any endocrine g land. According to Patanjali, all yoga exercises are helpful to relax the mind
because yoga is soma-psychic, meaning it is body over mind. While doing a
certain yoga exercise we are also practising conscious differential relaxation. When engaged in a yoga pose only a certain part of the body does the
exercise, while the rest of the body and mind are relaxed; this is achieved by
focusing on the breath. All kinds of breathing exercises also help clear the
third eye chakra, as they push more oxygen towards the head. Kapalbhati —
the forehead brightener — not only helps the solar plexus area but also thehead. Another variation of this exercise is bhastrika, which involves thoracic
breathing and pushes mor e oxygen to the head and stim ulates the brain. The seed mantra f or the thir d eye chakra is ‘om’, pr onounced as ‘aum’. If
we practise aum chanting at least 21 times daily, keeping focus on the third
eye, it will help activate our ajna chakra and facilitate our meditation
practice. The two most popular crystals for ajna are azurite and lapis lazuli. Others that can be used are sodalite, blue fluorite, tanzanite and blue
sapphire. Azurite is known as the jewel of wisdom, as some practitioner s
believe this stone has the ability to transf orm our grey matter. Aromatherapy essential oils work on us at the physical, physiological and
psychological levels. Essential oils such as holy basil, rosemary, eucalyptus,
peppermint and frankincense can stimulate the brain and awaken a dull
third eye chakra. The essential oils of sandalwood, blue lotus, clary sage,
lavender and kewra help to relax or sedate the mind, thereby reducing
mental str ess and helping to ac hieve a medita tive state. Sahasrara (crown)
Guna: trigunatita
Element: beyond all elements
Vayu: prana
Auric layer: causal body
Colour: gold (for therapy: violet)
Structural representation: 1000 petals
Bija mantra: aum
Developmental age: not applicable
Main issues: spirituality, beyond self
Gland: pineal body
Site: centre of the fontanelle above the head
Sense: beyond the senses
Sense organ: none
Work organ: none
Animal: not applicable
Deity: beyond the name and forms; highest consciousness
Number: 8
Planets: Saturn, Ketu
Zodiac sign: Aquarius
Essential oils: brahmi, jatamansi, rosemary, frankincense, holy basil, sage, lotus
Crystals: blue sapphire, amethyst, sugilite, clear quartzThere are two higher centres in the brain that are commonly referred to in
kundalini yoga as bindu and sahasrara. Bindu, meaning ‘a point’, is located
at the top back of the head, where Hindu Brahmins keep a tuft of hair. It is
also called bindu visarga, which literally means ‘falling’ or ‘drop’; this is
represented as a crescent moon and a white drop, which is the nectar
dropping down to the vishuddhi chakra. From this point down oneness
divides itself into many; it is the seat of nectar or amrit, which feeds our optic
system. From ajna one moves to sahasrara, which is located a little above the
fontanelle. Located at the top of the cranium and associated with the
cerebral plexus, this chakra is the place of void (emptines s) or sunya
(nothingness). This is the plane of tejas (light), the seat of enlightenment,
whereby the yogi becomes illuminated just as the sun aura becomes light and
radiant. This is depicted as a golden hollow or aura around the pictures and
images of ascended masters. In chakra symbolog y it is depicted as a circle
like a full moon, and above this sphere is an umbrella of an inverted 1000-
petalled lotus. Sahasrara is supreme. It is associated with the pineal gland, and is the
seat of higher awareness or our connection to universal consciousness. When
we are conceived consciousne ss comes to the child through the crown
chakra, then it travels through sushumna nadi all the way down to settle at
the muladhara chakra, as our kundalini shakti. Through our spiritual
practices we try to raise this consciousness back to the crown chakra so that
we can connect and mer ge with univ ersal consciousness once ag ain


 the molecule H2O, surrounds him on all
sides, in the form of his ice oe, the snow covering it, the Arctic
Ocean over the horizon, the clouds above, the boiling water in his
kettle and the steam rising from it; even the explorer’s body is two-
thirds water. The eye alone could not reveal this unity. It takes a
specic state of awareness, one that has been educated in the basic
principles of physics, to experience so many dierent things, by
turns hard, soft, cold, hot, white, blue, invisible, visible, moving,
and still, as transformations of one fundamental substance. Because of what he knows, the explorer can manipulate  part of
reality. He can make ice into water, or water into steam, and so on. The state of unity goes one better: any aspect of reality can be
changed, not by manipulating molecules or atoms, but by
manipulating the fundamental layer of awareness that ties all of
nature together. By a simple but breathtaking stroke, if I can change
my mind, and if the world is made of the same stu as my mind,
then I can change the world.We are speaking of a natural unfoldment of the mind’s deeper
layers. The rishis claim that wrapped up inside us is the capacity to
command every force of nature, to inuence every atom in the
universe. Is all this really believable? Our present state of awareness
keeps us convinced that we are small and helpless. One person is
insignicant compared to the might of natural force s. An all-
powerful and merciless environment does not care for his fate. Terrible things happen at random to people who do not seem to
deserve them, and everyone feels swept along by circumstances
beyond his control. To accept such a reality is the most crippling kind of ignorance,
according to the rishis, because it fullls its own prophec ies. If you
are unaware of Einstein’s general theory of relativity, your
ignorance will not change relativity one jot, but if you are ignorant
about your own self, your self will shrink to t your conception. For
any person engaged in strong denials of pain and anger, the picture
of reality presented to him will be twice as deludin g, because
whenever he makes a move  to release his pain, it will hurt, and
escaping hurt is his whole reason for denying in the rst place. Ignorance is the most circular of circular traps. Fortunately, awareness is not only self-healing, if given the
chance, but a certain part is already healed. This part is the sense of
Being, of “I am,” which no one can ever sacrice or destroy. Only a
person in unity sees Being in all directions, but we each have a seed
of Being inside, the starting point of our evolution. Brain scientists have stumbled across this aspect of awareness in
their exploration of the brain and wondered what they were
confronting. Beginning in the 1930s, the renowned Canadian brain
surgeon Wilder Peneld spent several decades probing the brains of
epileptic patients with an electric needle. This procedure (which was entirely painless) enabled Peneld to
talk with his patients while their cerebral cortex was being
stimulated. When the needle touched various parts of the cortex,
which control s the higher functions of thought, all kinds of
experiences were evoked. Any moment from the past might return,not with the vagueness of a memory, but replayed exactly as if it
were happening again. Peneld recounts the experi ence of a young South African who
burst out in astonishment because he perceived himself  far away,
laughing with his cousin on a farm back home, while at the same
time being fully conscious that he was lying on an operating table in
Montreal. It was very exciting for Peneld to discover that
completely formed, totally convincing reality could be evoked from
the brain. The farm, the sun, and the patient’s cousin were as real as
life. But what intrigued Pen eld far more was the fact that this man
did not believe he was in South Africa. His consciousness
maintained two tracks at once, and he was quite clear that only one
was true. In other words, he could tell that a brain picture was not
convincing enough to constitute reality. Something stood aside and
judged the picture without becoming wrapped up in it. Similarly, Pen eld could touch a specic spot on the cortex that
caused the operating room to change visually, to become suddenly
much larger or much smaller, but the patient knew that this was an
optical illusion, even though it was the only thing he could see. He
didn’t say, “The room is getting bigger,” but “I am seeing  the room
appear to get bigger.” This may sound like a ne distinction;
however, to Peneld it proved something immensely important, that
awareness can be studied apart from the thoughts and images that
usually ll it. In other words, some aspect of the mind is not imprisoned in the
world of duality. It maintains a steady state of conscious
intelligence; it just is. This core of undisturbed clarity is awareness
itself, in its purest, simplest form. Whether he realizes it or not,
every person’s mind is anchored in clarity. Pure awareness remains
unaected even in the midst of life’s most wrenching events (brain
surgery being  one of the most wrenching, by any measure). Although we cannot alter our core of pure awareness, lose it or
destroy it, we can forget it. As part of being free creatur es, each of
us has the choice whether to put his attention on the changing part
of the mind or on the unchanging part.What the rishis discovered is that a whole mind, one that has
risen to a higher state of consciousness, fuses these two dierent
modes of attention. One mode follows the activity of the world; the
other remains motionless within its own nature. A person is beyond
all suering when he can think and act without disturbing the silent
clarity of his mind. As the rishis put it, the full moon’s reection
breaks apart on a windy lake, but that does not break up the moon
itself. In one poetic image, they captured exactly what Peneld
discovered with his probes. Like any other wound, hurt awareness has to heal of its own
accord. This means that for many people, the initial stages of
evolution will remind them of pain, anger, and guilt they would
rather forget. But awareness is like an army that advances together,
leaving no stragglers; all the old pain must be confronted. As
Maharishi points out, “enlightenment” means that every part of the
mind receives light; there are no dark corners, and nothin g remains
that is frightening to look at. Meditation does not confront us with
our old hurts head on, howe ver. Each hurt has left its mark in the
nervous system, and it is these physiological scars that get released. In this way, the growth to enlightenment proceeds without
wrenches. There is no pressure to grow at a certain speed. Franz
Kafka, whose literary reputa tion centers on his portrayal of acute
suering, once wrote a brilliant armation of the path to
enlightenment: “You do not need to leave your room. Remain sitting
at your table and listen. Do not even listen, simply wait. Do not
even wait, be quite still and solitary. The world will freely oer
itself to you to be unmasked; it has no choice, it will roll in ecstasy
at your feet.” Reading this passage, I feel the breath of reality. It
beckons witho ut disturbing its own stillness, and to know what it
whispers, I must become just as still myself. Struggle and Expansion
Nick’s next phase, occupying  his late twenties and early  thirties,
was to wrestle with the speck of consciousness that had revealed
itself o and on since his childhood. Outwardly, this was the mostchaotic time of his life, in which his urge to be free of his demons
expressed itself in twisted ways, often as self-destructive behavior. At some deep level, however, wholeness was mysteriously growing. The divorce from Clare was not a friendly one, and it was soon
followed by an acrimonious legal dispute with Nick’s parents, who
claimed title to his house and bank account. These had been
transferred to them as a legal ploy during the divorce proceedings,
but after Clare  departed with a modest settlement, Nick’s parents
atly refused to return his property. His father coolly challenged
him to le a lawsuit, claiming  that he could tie Nick up in the courts
for years. In a fury, Nick walked out of the family business. Having
managed to gain money from a trust fund, he ed to Italy, where he
spent a kind of fantasy year learning to race cars on the grand prix
circuit. He drove recklessly, pushing the sport’s dangers to the limit,
but his self-des tructive streak  was just beginning to emerge. Soon he
came back to Boston and raised the ante on


 prefer spiritual companions who join you in
knowing that as a child of God you can’ t be victimized? The universe knows if you were hurt and is already on the case to make
right whatever wrong occurred. Your anger, if it lingers, throws a wrench in
the machine of the miraculous universe. Let’s say your financial good was blocked by someone, or by forces
outside your control. You were not necessarily the cause  of what  happened
to you, but you are responsible for how you contextualize it. Yes, whatever
happened, happened; but what happens now is up to you. You can respond
from ego, ensuring pain; or you can respond from spirit, ensuring a miracle. The level of woundedness is the level of illusion. By identifying with this
level, we experi ence effects at this level. Something has the power to hurt
us to the extent to which we believe in its power. If we believe in the reality
of a wound, then we will feel really wounded. The healing lies in
remembering what is real. Lovelessness is not ultimately real. It exists within a three-dimensional
reality, but you are more than merely a being of the mortal plane. In
remembering this, you rise above the chronic suffering that plagues this
world. You are lifted into the immortal realms, where anything that isn’t
love falls away from you naturally, and you suf fer no more. Will this take time to express itself? Yes, perhaps. But how quickly your
thinking changes helps determine how quickly your mortal circumstanceschange. This doesn’t mean we’re foolishly denying that something bad occurred;
we’re simply denying its power to ultimately affect us. Anger, if it exists,
must be acknowledged by all means, but acting on it dysfunctionally is
precarious at best and destructiv e at worst. We should feel our anger, accept
that it is there, and then surrend er it to the Holy Spirit for transformation. Then, instead of putting our energy into deriding what is, we become
capable of affirming and creating what could be. Something miraculous
happens when we say, “I am angry but I am willing not to be. Dear God,
help me see this situation dif ferently. Amen.”
Sometimes we’re angry with people we don’t even know. Many feel
understandable anger at banks, politicians, Wall Street, and all those who
have grown rich—or served only the rich—at everyone else’s expense. There is legitimate moral outrage regarding today’ s economic environment. But moral outrage does not have to include personal anger. Martin Luther King Jr. was outraged by legalized segregatio n, but his
nonviolent temperament lifted him above personal anger. Mahatma Gandhi
was outraged by the British colonization of India, but his nonviolent
temperament lifted him above personal anger. Notice how in both cases, the
fact that these men were lifted above the lower energy of anger empowered
them to be even more effective at eradicating the conditions that outraged
them. Nonviolence didn’ t mean they looked away  from the problem; it
meant they looked through  it to a realm of possibility that lay beyond the
conditions that angered them. That ability—the miracle-worker ’s spiritual
authority, if you will—gave them the power to invoke the world they
wished to see. By holding on to my anger, I am attaching myself to the realm in which I
can be made angry. I am seeing someone outside myself as the source of my
loss, thus dooming myself to experience the loss. In a perverse way, it’s as
though I am idolizing the very people who hurt me. For if I’m thinking they
can take away my good, then I must be thinking they were the source of my
good! I must be thinking they’re more powerful than God, since I’m
thinking they can permanently remove from me what God wills me to have. BEYOND OUR ANGER  lies our capacit y to forgive. Forgiveness is looking at
people with the spiritual know ledge of their innocence rather than the
mortal perception of their guilt. Forgiveness is indeed a different way of thinking, in that it surrenders the
very aspect of mind that we think protects us from further hurt. But the
ego’s “protectio n” is precarious, at best. I don’t “protect” myself when I
lash out in anger. Forgiveness  is a radical act, but it is certainly not
weakness. By forgiving, we do not grant victory to those who wronged us;
instead, we surrender the aspect  of mind that is blocking divine correction. Not forgiving, then, is granting victory to those who wronged us, in that we
allow them to shape our reality. Anger, defensiveness, martyrd om, and so
forth do not attract miracles. Mercy and compassion do. To place a problem into the hands of God is to pray that our thinking  about
the problem be changed. If only love is real, and only love has dominion
over us, then our mistakes and the mistakes of others can affect us only if
we choose to hold on to them. We forgive, then, out of self-interest. I forgive you because I want out of
my pain. I forgive you so that I can be free of what you did. I see beyond
your mistake to the love in you so that I can see beyond the mistake to the
love in me—be cause only then can I have a miracle. The universe will
immediately reprogram itself to send us miracles, when we remove the
barriers to our willingness to love. Forgiveness is the most powerful key to
new beginnings. None of this is always easy. It’s hard when thirty years of your hard work
is thrown to the side in a cold, calculating business decisio n made by
someone half your age. It’s painful when someone you’ve trusted steals
your money, lies about you, or throws you under the bus. But anger and
condemnation will only delay the healing. As hard as it might be at times to
summon up the willingness to love, A Cours e in Miracles  says that our
“little willingness is everything. ” When we’re willing to see the innocence
in another person even when he or she has behaved without  love toward us,
we activate the Law of Divine Compensation. Then the flow of miracles automatically begins. The flow will come in
whatever form best compensate s for the original error, including—if that
will serve you best—far more money than you originally lost.Should you seek legal redress for any harm you were caused, if indeed
that was the case? Perhaps, if that’s what you internally feel guided to do. But unless you seek to forgive as well, no amount of money will heal your
pain. No matter how much worldly justice you’re accorded, you’ll still feel
a wound  to your heart. Externa l justice will do us little good if we remain
internally victimized. It may be, in fact, that the most loving thing we can do is to redress a
wrong done at our expense or at the expense of someone else. Committing
ourselves to a path of love does not mean we ignore the importance of
justice. We must always act for justice, because justice is of God. But we
seek to let go of the internal tension that blocks the flow of love. It’s often said that we can be bitter or we can be better. If we carry anger
and blame forward, we will inevitably become bitter. Bitterness is hardly
the personality trait that someon e out there is looking to hire, partner with,
promote, or invest in. Our cling ing to old wounds might inspire sympathy
for a time, or even temporary support. But it will not inspire invitations to
start over, from other people or from the universe itself. Dear God,
Please help me to for give my mistakes of the past. Please help me to for give those who denied me my good. Please show me the innocence inside us all. I am willing to see that only love is r eal,
But the pain of cir cumstances holds a grip on my heart. Please flood my mind with divine per ception,
That I might see thr ough the veil of illusion
And be fr ee to begin again. Thank you, God. Amen. OceanofPDF.comChapter 6
Beyond Guilt
Another major category of thoughts that deactivate the Law of Divine
Compensation is guilt. Sometimes we have a pretty good success rate at forgiving others, but we
aren’ t so good at forgiving ourselves. We think, “Okay, I can believe that
the universe was programmed to give me what would make me happy, but
then I blew  it. And I can’ t forgive myself.”
Many of us have some unpleasant and even painful memories tied up with
money, and a lot of them fall under the category of “my own damn fault.”
Given the signif icant impact that financial errors can have on our lives and
the lives of our families, the feelings of guilt can be terrible. If one of our
children can’t have dance classes this year because of a mistake we made,
or can’t go to college or have the wedding of her dreams—and sometimes
the consequences are far worse—then the feelings of failure can be intense. We may have made mistakes in our  past, but we’r e not
bound by those mistakes in the pr esent—as long as we’r e
willing to think now as we did not think then, act now as
we did not act then, clean up in the pr esent what needs to
be


ized life. Third, when I se e and hear evil, I remind myself, I did n’ t sign up to come
her e to be a part of hatr ed. While others obviously have, I’ll r emember to
stay with  the inner sense of pea ce that calls to me, and I’ll sur r ound those
who beh ave in evil ways with th e same light ener gy. I simply refuse to go to
war in my thoughts. I choose to be a beacon of light for the places of
darkness that are bereft of illuminating ener gy. Finally, as the d ispatches of violence continue to come my way, I remind
myself over and over again that we have a choice in how we re spond to all
of th is. I know that by feeling h ateful in response to hate, I only contribute
to the presence of hatred in the  world, and I also bring myself to a much
less God-realized place. As an ancient Chinese proverb tells us: “If you
decide to pursue revenge, you’d better dig two graves.”
I kn ow that we have the choice to put our ener gy into showing  our love
for God by loving each other. And I know that I have a choice to see what’ s
good about the world rather than what has gone wrong. W hen those
communiques of  violence and h atred come streaming toward me, I push themute button or even the of f button, and I recall what the Dalai Lama once
said:
Compassion and love ar e not mer e luxuries. As the sour ce of both inner and outer peace, they
ar e fundamental to the continued survival of our species. Those are extremely valuable w ords describing our need to be in balance. I sta y ba lanced on this dimension of being in a peaceful worl d by saying
them over and over again. I now know for certain that I’m oblig ed to stay in
a consci ousness of compassion  and love—not only to maintain my own
balance, but to h elp ensure the c ontinued survival of our species. There can
be no greater calling.CHAPTER EIGHT
LOVE IS WHAT’S LEFT OVER
WHEN FALLING IN LOVE FADES AWAY
B A L A N C I N G  Y O U R  D E S I R E  F O R  L O V E  W I T H
F E E L I N G S  O F  N O T  H A V I N G  E N O U G H  L O V E
“He who comes to do good
knocks at the gate;
he who loves nds the gate open.”
— RABINDRANATH TAGORE
“Those that go searching for love only make manifest
their own lovelessness, and the loveless never nd love,
only the loving nd love, and they never have to seek
for it.”
— D. H. LAWRENCE
L
ove is somethin g that we desire, and why not? The more love we
receive, the more we feel loved and the better we feel. Feeling good
(or God ) is feeling balanced and in perfect harmony with our
Source of being. Obviously then, one of our highest and most fervent
wishes is to be the recipient of a n endless flow of love. So what creates this
huge imbalance  between what we desire and how we feel? T here’ s irony
involved in the correction of this imbalance, and the observation of D. H.
Lawrence in the opener spells it out perfectly. As w ith all of the major imbalances I’ve written about in t his book,
rebalancing always involves an ener gy realignment that isn’ t achieved
simply by memorizing strategies, or by adopting new behaviors. Rather, it’ s
essential to know what kind of vibrational ener gy patterns you’r e sending to
your desires. In this case, your desire is to feel good by having as much love
in your life as you can balance. This can’ t be accomplished by demanding
it, or by seeking it from outside of yourself. The key part of the quotation from Lawrence is “only the loving find
love, an d they never have to seek for it.” Later in this chapter I ’ll return to
these significant  words. However, before looking at ways to imp lement this
concept into your life, I want to explore Lawrence’ s assertio n that “the
loveless never find love.” If ther e’ s too little love, does that mean, at least in
Lawrence’ s interpretation, that we’re loveless? Let’ s examine this notion. The Loveless Factor in This Imbalance
If yo u’re not re ceiving the love you desire, it seems like a pretty good
idea to explore what’ s creating this state. Obviously, most of us want to
place the blame for lovelessness  on something external to ourse lves. That’ s
a wa ste of time and ener gy, but it often feels good because blam e seems to
alleviate the pain, even if only briefly. However, blame ener gy  only helps
you remain out of balance, wh ether you’re blaming yourself or someone
else. Being in balance is centered around the premise that you receive in lifewhat yo u’re alig ned with. By now, you must have read it enough times to
know that I mean that you get what you think about! While y ou may justify your loveless state with thoughts of being
unappreciated, o r choose to see  the whole world as an unloving place, the
fact rem ains that you’re experiencing the imbalance of not feeling good
because you don’ t have enoug h love in your life. W aiting for others to
change, or for some kind of shift to take place in the world to restore you to
balance, won’ t work without your commitment to take responsibility for
changing your way of thinkin g. If that’ s left to others, you’ll turn the
controls of your life over to so meone or something outside of you. And
that’ s a prescription for disaster. The po int I want to emphasize here is that if feelings of being
shortchanged in the love dimension are a part of your life, then it’ s because
you’ve aligned your thoughts and behaviors with lovelessness. How do you
do that? By failing to match your desire for love with thoughts that
harmonize with this powerful de sire—for example: I’ve never been able to
sustain a loving r elationship. I’m not r eally attractive enough to have
someone love me in the way I want to be loved. People ar e cru el and take
advantage of me. I see hostility and anger everywher e. This is a n uncaring
world with a shortage of love. All of these thoughts (and others like them) create a point of attraction
that’ s wa y out of balance with a desire to receive abundant love. Y ou attract
into yo ur life precisely what you’re thinking about, and you’ve
inadvertently jo ined “Club Loveless” with a membership that includes a
majority of the entire populatio n—that is, people who feel sh ortchanged
about the amount of love that’ s failing to pour into their empty hearts. All of
this is reversible  by shifting your alignment and removing the resistance to
the fulfillment of your desire fo r love. Y ou begin by ending your search for
love. No More SearchingSo what does the poet mean by “those that go searching for love only
make m anifest their own lovelessness”? W ell, when you seek something,
you feel that what you’re strivin g for is missing from your life. If it’ s love,
for example, then what you’re really saying is: I’m experiencing
lovelessness, and  in my seeking I hope to fill this void. But the problem with
this appr oach is that rather than filling the love void, it only puts  you further
out of balance, and lovelessnes s continues to be your experience. Why? Because you’re  weighted more in lovelessness than in lovingness. Y our
thoughts are focused on finding what’ s missing, while your desire is for
love to flow into your life. This kind of mi salignment continues to attract more of what’ s missing. What yo u’re thinking about is the love that’ s not there. The Universe
cooperates by matching up vibrationally with precisely what you’re
thinking about. How does the Universe know to do this? W ell, it’ s merely
matching its vibration to your thoughts through the Law of Attraction. Y ou nee d to turn of f the search lights and dismiss the search p arty, and
instead replace them with an  ener gy of loving thoughts—an internal
knowing about receiving love. Y ou originated from a place of Spirit that’ s
defined by love. When you begin rebalancing your life so that your desire,
and the way you think and beh ave, are a loving partnership, y ou’ll realize
that your desire is really God-realization. The longing for love is a longing to become more like God  in your
thoughts. W ith this awareness, you soon realize that searching  outside of
yourself for what you already ar e is the ultimate folly. No one e lse can give
this to you—as D. H. Lawrence says, “the loveless never find lo ve.” This is


 the body  deman ds more
oxygen to convert food into ener gy. However, in the case of talking,
breathing increases without an  actual need for more oxygen, causing a
disturbance to blood gases and reducing blood flow. Depending on genetic predisposition to asthma, the loss of carbon
dioxide in the b lood can also cause the smooth muscles of the  airways to
constrict, resulti ng in wheezing and breathlessness. However, an increase of
carbon dioxide opens up the airways to allow a better oxygen transfer to
take place and has been shown to improve breathing for persons diagnosed
with asthma. But at the end of  the day, we’re all operating on the same
spectrum, with good breathing at one end and bad breathing o n the other. It’ s not just people with asthma  who benefit from less constric ted airways. The feeling of chest tightness, excessive breathlessness, cough, and the
inability to take a satisfying breath is experienced by many athletes,
including those without a prior history of asthma, but can be el iminated by
simply improving the way you breathe. The Regulation of Blood pH
In additi on to determining how much oxygen is released into your tissues
and cells, carbon dioxide also plays a central role in regulating the pH of the
bloodstream: how acidic or alkaline your blood is. Normal pH in the blood
is 7. 365, and th is level must re main within a tightly defined range or the
body is forced t o compensate. For example, when the blood’ s pH becomes
more alk aline, b reathing reduce s to allow carbon dioxide levels to rise and
restore pH. Conversely, if the p H of the blood is too acidic (a s it is whenyou overconsume processed foo ds), breathing increases in order to of fload
carbon dioxide as acid, allowing pH to normalize. Maintaining normal
blood pH is vital to our survival. If pH is too acidic and drops below 6.8, or
too a lkaline and rises above 7.8, the result can be fatal. This is because pH
levels d irectly af fect the ability of our internal or gans and metabolism to
function. Scientific evide nce clearly shows that carbon dioxide is an essential
element not just in regulating our breathing, optimizing blood flow, and
releasing oxygen  to the muscles, but also maintaining correct pH levels. In
short, ou r body’ s relationship with carbon dioxide determines how healthy
we c an b e, af fec ting nearly every aspect of how our body funct ions. Better
breathing allows  carbon dioxide to ensure that all the interlocking parts of
our syste m work  together in har mony, allowing us to achieve our maximum
potential in sporting performance, endurance, and strength. W ithout the requisite amount of CO 2  in the blood, blood vessels
constrict and hemoglobin cannot release oxygen into the bloodstream;
without the requisite amount of oxygen, working muscles do no t perform as
ef fectively as they should. W e  become breathless, or hit a wall in our
capabilities. It becomes a cycle: It’ s not just the breathless exertion that
leads to  panting. It’ s the pantin g that leads to breathless exer tion. In the
chapters to come, you’ll learn how to break this cycle and build a new,
positive one. Eliminating ove rbreathing is the key to harnessing the potential of the
CO 2  you already have inside you. Knowing how your respiratory systemworks is the first step in this em powering process, as it was fo r Alison, an
amateur athlete who was an avid cyclist. I met Alison when she was thirty-seven years old, and she had been
cycling seriously since her late teens. She trained two to three times each
week w ithout fail, cycling up to 37 miles during each session. Cycling
allowed Alison to have her ow n time, to leave her thoughts and worries
behind, and to get out into nature and feel the breeze on her face. Despite her years of regular train ing, Alison was experiencing excessive
breathlessness a nd a desperate n eed for air even while cycling at a moderate
pace. During her long rides, sh e often experienced light-headedness and
nausea, requirin g her to get of f her bike and wait for a few min utes by the
side of the road to recover. Som etimes this problem was so severe that she
felt like throwin g up or fainting. Given her dedication to her training, she
didn’ t understand why she wasn’ t in better condition, like h er more fit
cycling companions. These bouts of nauseous dizzi ness continued, so Alison visited her
doctor and then a specialist. They both ruled out asthma and any heart
problems, giving her a clean bill of health. But the problem didn’ t resolve
itself, and Alison’ s anxiety grew. She knew something was wrong, even
though the medical tests and examinations revealed nothing. A local sports coach put Alison in touch with me, and I immediately
recognized signs of habitual mouth breathing, including excessive breathing
movements from the upper chest. She sighed regularly and ofte n felt short
of air. Her bad breathing occurred not just while exercising, but in her
everyday life, so she had crea ted a self-reinforcing cycle that severely
limited her abilities. While mo st health professionals would not give a
moment’ s thought to Alison’ s breath, I was in no doubt that better breathing
was the answer to her problem. Alison was enormously reliev ed when I made her aware of her
overbreathing h abit as the r oot of her symptoms. She understood
straightaway th at if she was breathing too much during he r everyday
activities, then it stood to reason that her breathing would increase
proportionately during sports, le ading to excessive breathlessne ss. As is the
case wit h many people, and not just athletes like Alison, overbreathing had
thrown of f her whole system. By losing the carbon dioxide her body so
badly ne eded in order to send oxygen to her heart, other muscles, lungs, andhead, she had h amstrung her own abilities. The breathlessness  caused by
mouth b reathing had created a v icious cycle in which Alison felt  the need to
take in lar ger bre aths to cope, resulting in a breathing volume th at was even
further increased. Following two weeks of practicing the various exercises in this book,
Alison r educed her breathlessne ss, and her nausea and fainting stopped. Her
fitness l evels and health also im proved remarkably; she felt calmer, slept
better, and had more ener gy th roughout the day. Of course, not everyone
with overbreathing experiences blackouts, as the ef fects of overbreathing
will depend on genetic predisposition (which we’ll discuss in chapter 13),
but in all cases there will be some negative symptoms to be fo und—often
unexplainable b y doctors and s pecialists, as was the case with  Alison. As
the late  chest physician Claude Lum explained, breathing  too much
“presents a collection of bizarre  and often apparently unrelated symptoms,
which may af fect any part of th e body, and any or gan or any system.” It’ s
crucial to identify overbreathing  as soon as possible, so as not  to arrive at
the extreme symptons Alison found herself battling. In the next chap ter we will loo k at a very simple way to measure our
tolerance to carbon dioxide and  relative breathing volume, and what this
means to  our health and sports performance. Finally, and more  important,
we will begin to learn the first steps to improving body oxygenation.CHAPTER 2
H o w  F i t  A r e  Y o u  R e a l l y? T h e  B o d y  O x y g e n  L e v e l  T e s t  ( B O L T )
I f y ou took a mo derately paced run alongside an elite athlete, y ou would
expect th at his breathing would be light, rhythmic, easy, and ef fortless. Y ou
certainly wouldn’ t expect him to be huf fing and puf fing like a steam train. In fact, studies have shown that athletes experience up to 60 percent less
breathlessness th an untrained people when performing the same amount of
exercise. It is  this feelin g of intense breathlessness during exercise that often
limits our ability to go faster and farther, and lighter breathing can be
extremely advantageous to improving your performance. Being able to
perform physical exercise with easy, slow breathing is not only a mark of
good fitness; it is also healthier and safer. During strenuo us physical exercise, the consumption of oxygen
increases, leading to a slightly reduced concentration of O 2  in the blood. At
the s ame time, i ncreased muscle activity and metabolic rate produces more
carbon dioxide, causing an increased concentration of CO 2  in the blood.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        D e d i c a t i o n
This boo k is dedicated to all my students and readers who
continue to graciously spread awareness of this work


y health had been a majormotivator for Isabelle’s interest in healing others. She will tell you more about it in
the chapters to come. Isabelle had been fending off cancer since its first blow up
when she was 26 years old. I view that 30 plus years of defeating Death as agreat success rather than consider her ultimate defeat as a failure. Isabelle Moser was born in 1940 and died in 1996. I think the greatest
accomplishment of her 56 years was to meld virtually all available knowledgeabout health and healing into a workable and most importantly, a simple modelthat allowed her to have amazing success. Her “system” is simple enough thateven a generally well-educated non-medico like me can grasp it. And use itwithout consulting a doctor every time a symptom appears. Finally, I should mention that over the years since this book was written I have
discovered contains some significant errors of anatomical or psysiological detail.Most of these happened because the book was written “off the top of Isabelle’shead,” without any reference materials at hand, not even an anatomy text. I havenot fixed these goofs as I am not even qualified to find them all. Thus, when thereader reads such as ‘the pancreas secretes enzymes into the stomach,’ (actuallyand correctly, the duodenum) I hope they will understand and not invalidate theentire book. Chapter One
How I Became a Hygienist
From The Hygienic Dictionary
Doctors. [1] In the matter of disease and healing, the people have been treated as serfs. The doctor is a
dictator who knows it all, and the people are stupid, dumb, driven cattle, fit for nothing except to beherded together, bucked and gagged when necessary to force medical opinion down their throats orunder their skins. I found that professional dignity was more often pomposity, sordid bigotry andgilded ignorance. The average physician is a fear-monger, if he is anything. He goes about like a roaringlion, seeking whom he may scare to death. Dr. John. H. Tllden,  Impaired Health: Its Cause and Cure,
V ol. 1, 1921. [2] Today we are not only in the Nuclear Age but also the Antibiotic Age. Unhappily,too, this is the Dark Age of Medicine—an age in which many of my colleagues, when confronted witha patient, consult a volume which rivals the Manhattan telephone directory in size. This bookcontains the names of thousands upon thousands of drugs used to alleviate the distressing symptomsof a host of diseased states of the body. The doctor then decides which pink or purple or baby-bluepill to prescribe for the patient. This is not, in my opinion, the practice of medicine. Far too many ofthese new “miracle” drugs are introduced with fanfare and then reveled as lethal in character, to besilently discarded for newer and more powerful drugs. Dr. Henry Bieler: Food is Your Best Medicine;
1965. I have two reasons for writing this book. One, to help educate the general
public about the virtues of natural medicine. The second, to encourage the nextgeneration of natural healers. Especially the second because it is not easy tobecome a natural hygienist; there is no school or college or licensing board. Most AMA-affiliated physicians follow predictable career paths, straight well-
marked roads, climbing through apprenticeships in established institutions to highfinancial rewards and social status. Practitioners of natural medicine are not
awarded equally high status, rarely do we become wealthy, and often,
naturopaths arrive at their profession rather late in life after following the tangledweb of their own inner light. So I think it is worth a few pages to explain how Icame to practice a dangerous profession and why I have accepted the daily risksof police prosecution and civil liability without possibility of insurance. Sometimes it seems to me that I began this lifetime powerfully predisposed to
heal others. So, just for childhood warm-ups I was born into a family that wouldbe much in need of my help. As I’ve always disliked an easy win, to makerendering that help even more difficult, I decided to be the youngest child, withtwo older brothers. A pair of big, capable brothers might have guided and shielded me. But my life
did not work out that way. The younger of my two brothers, three years ahead ofme, was born with many health problems. He was weak, small, always ill, and inneed of protection from other children, who are generally rough and cruel. Myfather abandoned our family shortly after I was born; it fell to my mother to workto help support us. Before I was adolescent my older brother left home to pursuea career in the Canadian Air Force. Though I was the youngest, I was by far the healthiest. Consequently, I had to
pretty much raise myself while my single mother struggled to earn a living in ruralwestern Canada. This circumstance probably reinforced my constitutionalpredilection for independent thought and action. Early on I started to protect my“little” brother, making sure the local bullies didn’t take advantage of him. Ilearned to fight big boys and win. I also helped him acquire simple skills, ones thatmost kids grasp without difficulty, such as swimming, bike riding, tree climbing,etc. And though not yet adolescent, I had to function as a responsible adult in our
household. Stressed by anger over her situation and the difficulties of earning ourliving as a country school teacher (usually in remote one-room schools), mymother’s health deteriorated rapidly. As she steadily lost energy and became less
able to take care of the home, I took over more and more of the cleaning,
cooking, and learned how to manage her—a person who feels terrible but mustwork to survive. During school hours my mother was able to present a positive attitude, and
was truly a gifted teacher. However, she had a personality quirk. She obstinatelypreferred to help the most able students become even more able, but she had littledesire to help those with marginal mentalities. This predilection got her into no endof trouble with local school boards; inevitably it seemed the District Chairmanwould have a stupid, badly-behaved child that my mother refused to cater to.Several times we had to move in the middle of the school year when she wasdismissed without notice for “insubordination.” This would inevitably happen onthe frigid Canadian Prairies during midwinter. At night, exhausted by the day’s efforts, my mother’s positiveness dissipated
and she allowed her mind to drift into negative thoughts, complaining endlesslyabout my irresponsible father and about how much she disliked him for treatingher so badly. These emotions and their irresponsible expression were very difficultfor me to deal with as a child, but it taught me to work on diverting someone’snegative thoughts, and to avoid getting dragged into them myself, skills I had touse continually much later on when I began to manage mentally and physically illclients on a residential basis. My own personal health problems had their genesis long before my own birth. Our diet was awful, with very little fresh fruit or vegetables. We normally hadcanned, evaporated milk, though there were a few rare times when raw milk andfree-range fertile farm eggs were available from neighbors. Most of my foodswere heavily salted or sugared, and we ate a great deal of fat in the form of lard.My mother had little money but she had no idea that some of the most nutritiousfoods are also the least expensive. It is no surprise to me that considering her nutrient-poor, fat-laden diet and
stressful life, my mother eventually developed severe gall bladder problems. Her
degeneration caused progressively more and more severe pain until she had a
cholecystectomy. The gallbladder’s profound deterioration had damaged her liveras well, seeming to her surgeon to require the removal of half her liver. After thissurgical insult she had to stop working and never regained her health. Fortunately,by this time all her children were independent. I had still more to overcome. My eldest brother had a nervous breakdown
while working on the DEW Line (he was posted on the Arctic Circle watchingradar screens for a possible incoming attack from Russia). I believe his collapseactually began with our childhood nutrition. While in the Arctic all his foods camefrom cans. He also was working long hours in extremely cramped quarters withno leave for months in a row, never going outside because of the cold, or havingthe benefit of natural daylight. When he was still in the acute stage of his illness (I was still a teenager myself)
I went to the hospital where my bother was being held, and talked the attendingpsychiatrist into immediately discharging him into my care. The physician alsoagreed to refrain from giving him electroshock therapy, a commonly usedtreatment for mental conditions in Canadian hospitals at that time. Somehow Iknew the treatment they were using was wrong. I brought my brother home still on heavy doses of thorazine. The side effects
of this drug were so severe he could barely exist: blurred vision, clenched jaw,trembling hands, and restless feet that could not be kept still. These are commonproblems with the older generation of psychotropic medications, generallycontrolled to some extent with still other drugs like cogentin (which he was takingtoo). My brother steadily reduced his tranquilizers until he was able to think and do
a few things. On his own he started taking a lot of B vitamins and eating wholegrains. I do not know exactly why he did this, but I believe he was following hisintuition. (I personally did not know enough to suggest a natural approach at thattime.) In


 2,000 years and listed twelve different formulae for Aloe Vera preparations. Over the centuries, there have been many references to Aloe Vera, in many different cultures, from the
Ancient Greeks and Romans to Babylonian, Indian and Chinese peoples. Important thinkers such as Celsius from the time of Jesus Christ, through to the Roman physician, Pliny the Elder and the Greek
Dioscorides all supported the therapeutic importance of Aloe Vera. Galen, the father of modern medicine,
who was the first doctor to describe how the heart and circulation worked, is known to have used it. The first reference to Aloe Vera in English was made in AD 1655 in a translation from Dioscorides by
John Goodyear. Dioscorides wrote that this bitter tasting strongly scented liquid had “the power of
binding or procuring sleep, of drying, of thickening bodies, and loosening of ye belly and of cleansing of ye stomach”. In addition “it stops ye spitting of blood and it cleanseth ye icterus (liver)” and finally, “it
properly healeth exulterated genitalls”. Dioscorides wrote De Materia Medica from which this was
translated in AD7O-90. In this treatise he catalogued and described more than 600 plants and plant
principles. Dioscorides certainly got it right when it came to treating genital lesions as a most recent paper by Dr T A
Syed et al, published last year, showed that a topical 0.5% Aloe Vera extract in a randomised double blind
trial, significantly healed the lesions of genital herpes faster than a control, and prevented recurrence. Traders first brought Aloe to London in 1693 and, by 1843, 4,227 gourds were being imported each year. Although physicians had prescribed Aloe for more than 2,000 years, it was not until 1851 that T & H.
Smith of Edinburgh discovered Aloin, which they believed in small doses acted as a tonic assisting
digestion and exerting a special influence on the liver. In larger doses it became a strong laxative. Throughout the 18th and 19th centuries Aloe remained one of the more popular prescribed and over the counter medicines. The presence or absence of Aloin in modern Aloe Vera products is a controversial issue. Some companies
filter it out, whereas others leave a little in, so I will look at this closely in the section on Anthraquinones,
in which chemical group it falls. THE PLANT AND ITS STRUCTURE

In order to understand Aloe Vera's ability to act as a medicinal herb one must have some knowledge of its
general structure and the contents of the leaves. So, first let us look at it from a botanical point of view
and see where it fits into the plant kingdom. Description

Aloe Vera is a succulent belonging to the lily family (Liliacae). In this family there are about 3,700
species of flowering plants, but also included are garlic, onion and asparagus of which the former is also
accredited medicinal properties. Aloe Vera itself, forms part of a subspecies (the Aloinae) of which there
are at least 200 to 300 types. No one seems to know exactly how many there are. Most species are non-toxic but there are about 15 poisonous ones containing a deadly hemlock-like
substance - the method chosen by Socrates to commit suicide. Of the true Aloes there are probably only four or five with documented medicinal benefits. These are:

1. Aloe Barbadensis Miller sometimes called: Aloe Linne or Aloe Vulgaris or the Curacao Aloe. 2. Aloe Perryi Baker, the Socotrine Aloe or Zanzibar Aloe. 3. Aloe Ferox often called Cape Aloe
 4. The last two and least popular are Aloe Arborescens and Aloe Saponaria which are mainly used
in Japan. Of all of these, Aloe Barbadensis Miller is the most potent and is the one generally used in commercial
preparations in the UK and USA. It is really the only species that should be called Aloe Vera and this name should really be reserved
exclusively for the barbadensis Miller variety. This is because it was first referred to by this name in a
South African publication “Flora Indira” by N L Burman in 1768. This description preceded the
publication of Miller's dictionary by at least ten days! This gives it priority. The species is indigenous to Africa, but these plants have become widely distributed both in the Near and
Far East as well as the West Indies (Aloe Vera arrived on the Caribbean island of Barbados in about
1650), and the drier parts of Europe such as Spain. Aloe Vera thrives in warm, rather arid areas. Its one great enemy is frost, so it grows well as a pot plant in
the home, but not outside. If you have one growing on your window-sill, when you next get a bite, a sting
or a burn, just cut off a leaf and squeeze the gel out on to the painful area and rub it in. Feel the 'First Aid
Plant' at work! The Structure

The plant takes four to five years to reach maturity when its leaves, which grow from a short stem, are
about 60 cm (2 feet) in length and about 8-10 cm (3-4 inches) wide at the base. The leaves taper to a point
and possess soft marginal spines. If the stem is cut transversely the leaves can be seen to be growing in a
rosette pattern. From the middle of the mass of dark-green leaves, the flower stem develops reaching about 90 cm (3 feet)
in length and has long, rather tubular yellow flowers. At the base of the mother plant little'suckers', or 'pups', grow which are easily separated to make new cuttings. The plant can also reproduce by cross
fertilisation. In the wild the method of pollination is often by humming birds. Aloe Vera, being a perennial, has the life span of about twelve years, but the leaves are usually harvested
at about three to four years of age. When the outer leaves are harvested, possibly up to three times a year,
the plant is able to'seal' itself against water loss. This protective habit is peculiar to succulents. Within a
few seconds of the wound being inflicted it films over and during the next few minutes a rubber-like protective coating stops further loss of sap, so the stem does not become dessicated and continues to live. In a short time the wound heals completely. No wonder it's called the Wand of Heaven! Inside the Leaf

The structure Of the Aloe leaf (seen below in cross-section) shows the outer-rind about fifteen cell layers
thick. This is dark-green in colour and has a hard, waxy surface. The hardness is due to the large amounts
of calcium and magnesium present in it. The greenness comes from chlorophyll which uses sunlight,
carbon dioxide and water to manufacture the Aloe Vera gel. Below the rind are vascular bundles, or tubes,
of xylem and phloem. The xylem transports water and minerals from the roots upwards into the leaves, providing ingredients for the manufacturing process. The phloem transports the synthesised materials down to the roots and other parts of the leaf. Small
pericyclic tubules connect these, and larger tubules running lengthwise down the leaf take nourishment to
the young 'pups'. Next comes a mucilage layer of long, chain polysaccharides, (the relevance of which
will be discussed later), forming a container to hold the inner parenchyma or gel. It also maintains the sterility of the inner gel. When a leaf is cut and held up, sap will quickly drain out of the larger tubules and, if this were used on its
own, it would provide a stunning laxative, because it is composed largely of anthraquinones which we
will look at in the next section. The leaf and Its contents

In analysing the contents of the leaf, I shall be looking at the three essential ingredients:

- the sap
- the mucilage - the parenchymatous gel. There are over seventy-five known ingredients in the Aloe Vera leaf, divided into eight distinct
categories, and I suspect that there are still others to be discovered. However, there is some confusion
over the exact content of some of the fractions, so I will present a consensus opinion, gleaned from a
recent literature review. The solid fraction only forms some 0.5 - 1.5% of the plant so this is a relatively
small amount. Its average pH value is 4.55. In the next chapter we will look at how and where these ingredients work. Lignin

A cellulose based substance found in the gel with no known specific medicinal properties, but it is thought to provide the property of penetration of the human skin in Aloe preparations that contain it. Saponins

Glycosides are thought to comprise about 3 per cent of Aloe Vera gel. They are soapy substances capable of cleansing, and with antiseptic properties. Anthraquinones and Derivatives

There are twelve of these in the complex listed below:

Aloin Barbaloin
Isobarbaloin Anthranol
Anthracene Loetic acid
Emodin Aloe Emodin
Ester of Cinnamonic acid Ethereal oil
Chrysophanic acid Resistannol


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OceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        To a connector, it is all we. If you could observe their inner world, you’d discover that they’re hurt by
pain inflicted on others. They don’t have the concept of enemies, since they
know that all of us emanate from the same divine Source. They enjoy the
differences in the appearance and customs of others rather than disliking,
criticizing, or feeling threatened by them. Their connection to others is of a
spiritual nature, but they don’t separate themselves spiritually from anyone
regardless of where they might live or how different their appearances or
customs may be from their own. In their heart, connectors feel an affinity to
all of life, as well as to the Source of all of life. It’s because of this connecting link that connectors are so adept at
attracting into their lives the cooperation and assistance of others in
fulfilling their own intentions. The very fact of feeling connected means
that in the connectors’ minds, there’s no one on this planet who they’re not
joined up with in a spiritual sense. Consequently, living in the field of
intention, the entire system of life in the universe is available to access
anything their attention is on, because they’re already connected to this life-
giving energy system and all of its creations. They appreciate this spiritual
connection, and expend no energy on depreciating or criticizing it. Theynever feel separated from the assistance that this entire life-giving system
offers. Therefore, connectors aren’t surprised when synchronicity or coincidence
brings them the fruits of their intentions. They know in their hearts that
those seemingly miraculous happenings were brought into their immediate
life space because they were already connected to them. Ask connectors
about it and they’ll tell you, Of course, it’s the law of attraction at work. Stay tuned vibrationally to the Source of all life that intended you, and
everyone else here and all of the powers of that field of intention will
cooperate with you to bring into your life what you desire. They know that
this is how the universe works. Others may insist that connectors are just
plain lucky, but the people who enjoy the power of intention know
otherwise. They know that they can negotiate the presence of anything they
place their attention on as long as they stay consistent with the seven faces
of intention. Connectors don’t brag about their good fortune, but are in a perpetual
state of gratitude and radical humility. They understand how the universe
works, and they stay blissfully in tune with it, rather than challenging or
finding fault with it. Ask them about this and they’ll tell you that we’re part
of a dynamic energy system. Energy that moves faster, they explain,
dissolves and nullifies slower-moving energy. These people choose to be in
harmony with the invisible spiritual energy. They’ve trained their thoughts
to move at the levels of the higher vibrations, and consequently they’re able
to deflect lower/slower vibrations. Connectors have an uplifting effect when they come into contact with
people who are living in lower energy levels. Their peacefulness causes
others to feel calm and assured, and they radiate an energy of serenity and
peace. They’re not interested in winning arguments or accumulating allies. Rather than trying to persuade you to think like they do, they’re convincing
through the energy they exude. People feel loved by connectors, because
they’re merged with the Source of all life, which is love. Connectors tell you without hesitation that they choose to feel good
regardless of what’s going on around them or how others might judge them. They know that feeling bad is a choice, and that it isn’t useful for correctingunpleasant situations in the world. So they use their emotions as a guidance
system to determine how attuned they are to the power of intention. If they
feel bad in any way, they use this as an indicator that it’s time to change
their energy level so that it matches up with the peaceful, loving energy of
the Source. They’ll repeat to themselves: I want to feel good, and they’ll
bring their thoughts into harmony with this desire. If the world is at war, they still opt to feel good. If the economy takes a
nosedive, they still want to feel good. If crime rates go up or hurricanes rage
somewhere on the planet, they still choose to feel good. If you ask them
why they don’t feel bad when so many bad things are happening in the
world, they’ll smile and remind you that the world of spirit from which all is
intended works in peace, love, harmony, kindness, and abundance, and that
is where I choose to reside within myself. My feeling bad will only ensure
that I attract more of feeling bad into my life. Connectors simply don’t allow their well-being to be contingent on
anything external to themselves—not the weather, not the wars someplace
on the globe, not the political landscape, not the economy, and certainly not
anyone else’s decision to be low energy. They work with the field of
intention, emulating what they know is the creative Source of all. Connectors are always in touch with their infinite nature. Death is not
something that they fear, and they’ll tell you, if you ask, that they were
never truly born nor will they ever die. They see death as taking off a
garment or moving from one room into another—merely a transition. They
point to the invisible energy that intends everything into existence and see
this as their true self. Because connectors always feel aligned to everyone
and everything in the universe, they don’t experience the feeling of being
separate from anyone else or from what they’d like to attract into their lives. Their connection is invisible and nonmaterial, but it’s never doubted. Consequently, they rely on this inner, invisible spiritual energy that
permeates all things. They live in harmony with Spirit, never seeing
themselves as separate. This awareness is key to their seeing the power of
intention at work on a daily basis. You simply can’t convince connectors that what they’re intending won’t
materialize, because they trust in their connection to Source energy sostrongly. They’ll invite you to choose which possibility you’re going to
identify with, and then encourage you to live as if it had already occurred. If
you can’t do it, and are stuck in worry, doubt, and fear, they’ll wish you
well, but they’ll continue what they call thinking from the end. They can see
what it is they intend to manifest into their lives as if it already had
materialized, and for them, because it’s so real in their thoughts, it’s their
reality. They’ll tell you forthrightly: My thoughts, when harmonized with
the field of intention, are God’s thoughts, and this is how I choose to think. You’ll see if you follow them closely enough that they’re exceptional at
realizing the fruits of their intentions. Connector people are exceptionally generous. It’s as if what they want for
themselves is dwarfed only by wanting it


all y
sometimes apparent in vivo around masses in the pe
riphery of the lungs. Because of an appearanc e similar
to the corona of the sun, these morphologi c alterations
were called the corona structures. It will be suggested
that these structures represent modificat ions of tissue
over a BCEC system, shortly to be explained, activated
by a nonspecific injury of tissue. Injury to tissue represents a source of release of
energy, which induces closed circuit transport s over
BCEC channels, leading in turn to structural modifica
tions in tissue. These modifications arc of considerable
interest because they represent a result of the process of
healing. Consequently, knowledge of BCEC mecha
nisms may increase our understanding of how tissues
heal. Indeed, it will be shown that artificial activation
of BCEC mechanisms can even lead tO benefidal ef
fects in disease. Therefore, the theoretical and practi
cal importance of BCEC as a basic biologic concept has
made it necessary to devote most of this book to the
identification of such circuits, including their activa
tion and their function. BCEC systems are possible because tissues differ in
conductance and structure. Several kinds of BCEC can
therefore be distinguished. The circuit particularly
identified and studied in this investigation is the vascu
lar-imerstitial closed drcuit (VICC). BCEC systems are activated not only by the release of
energ)' in tissue injury but also by physiologic polarization
of tissues. This fmding opens many possibilities for
new understanding of normal and abnormal function
and structural development of tissue. This summary will concentra te on principles which,
in the opinion of the author, arc capable of bringing
some new light on a number of biologic problems
which presently are poorly understood. The original
observatio ns which led to the description of the corona
structures will therefore be treated here only briefly,
because associated problems reflect only one specific
instance of the general principle. On the other hand,
the corona structures represent a set of specific facts
from which the general principle of BCEC systems has
been inferred. Anyone interested in a full insight into
the principle of BCEC systems is advised, therefore, to
review the chapters in which the corona structures are
described and analysed. Physicochemical potentials are central to the biokinetic
mechanism to be described. The importance of a so-
Summary called injury potential has long been known, for exam
ple, as a source of error in bioelectri c measurements. Its possible role in "clinical" injury of tissue has been
neglected to a remarkably large extent. Current re
search tends to concentrate on "local" biochemical
reactions in different kinds of injury to tissue. After the development in the 1960's of techniques
for percutaneous needle biopsy of pulmonary masses,
anempts were made to supplement the biopsies with
recordings of electric potentials in tissue. Two types of
electrodes were used. In one secies of patients, mixed
redox-diffusion potentials of pulmonary masses were
measured by means of metal electrodes. In another
series, diffusion potential s wc.rc me-asured over nonpo
larizable electrodes. In both types of measurement s it
was found that fOQ!l pulmonary lesions, mostly malig
nant tumours and granulomas, sometimes show an elec
tric potential in relation to surrounding tissue. It soon
became apparent that mixed potentials of lesions may
develop under cenain circumstances. These potentials
are, when present, reproducible for each individual
lesion. They are inconsistent among lesions in terms of
polarity, even when lesions which are histologically
similar are compared. This unexpected finding was
interpreted as follows. Locally injured tissue can be regarded as a site
which liberates catabolic e nergy. This energy gives rise
to a physicochemica l potential difference in relation
to surrounding noninjured tissue. Such potential dif
ferences are, in all probability, the results of local in
jury in tumours, for example caused by spontaneous
necrosis, haemorrhage or infection. By means of such
local processes of degradation, different regions of
tissue polarize in relation to each other. Polarizing
regions of tissue therefore tend spontaneously to
equalize their physicochemical gradients. It is also a
well known physical fact that any spontaneous reaction
induces opposing reactions. The total process then
attenuates in a fluctuating fashion as entropy of the
system increases. A series of in vitro experintents was
performed, showing how this tendency of increasing
entropy can be modified. Varying the influence of
movable or fixed matrices was found to affect both the
speeds of reactions and their "final" structural appear
ances. The gradients of potential observed in vivo in pul
monary masses therefore appear to reflect instanta
neous stages of fluctuating and attenuating differences
of potential. Any anempts, therefore, to determine the
"absolute" magnitude of the potential gradient, with
out knowledge of at least the age of the degrading
process become of no or little value. Next, in vitro
experiments were performed on spontaneously degrad
ing blood during hypoxia, to simulate at least some of
the conditions common to degradation in vivo of ne
crotizing tissue. In these experiments, diffusion poten-
2 Summary tials measured with Ag-AgCl electrodes were observed
to fluctuate by 250 m V while pH varied between 6. 5
and 7.5, which is "'60 mV. Determination s of tissue potentials in vivo of this
kind are of rather lintited value for even funher rea
sons. Potentials of normal tissue, used as reference to a
degrading tissue, can be: anticipated to vary in differ
ent tissues as a function of their varying metabolic
phases. Assuming the existence of a closed circuit
system, the electric resistance of the circuit will deter
mine both the rate of losses of potential (from a de
fined potential difference ) and the rate of generation of
the potential difference. Blood plasma and interstitial
fluid are the anticipated conducting media of vascular
interstitial closed circuit (VICC) channels. The resis
tivity of each of these media is about 0.7 ohm-m. The
numerous interstitial and vascular channels between a
degrading tissue and its surroundings should then, in
all probability, allow substantial leak of current
through tissue. Moreover, the magnitude of potential
difference indicates nothing about the important fac
tor, the quantity of current transported. Besides diffusion potentials, redox potentials must
also be considered in the activation of BCEC systems. We will shortly return to these potentials, to which a
separate chapter is devoted. For the time being, we
may conclude that electric potential differences can be
measured between degrading tissue of a tumour, infec
tious lesion or granuloma in relation to the surround
ing and presumably normal tissue, both by means of
polarizable metal electrodes and nonpolarizable
Ag-AgCJ electrodes. The "profiles of tissue potential"
obtained are reproducible in each lesion, but show
varying polarity among different lesions. This result
has been interpreted as an effect of the age of the
necrotizing process in an injured tissue, which can be
expected to present a fluctuating potential difference. It should be apparent that in a biologically closed
electric circuit, such as a VICC, even small electrical
gradients working over a long time may give rise to
substantial transport of ions. BCEC must also be con
sidered to function between normal regions of tissue or
even between different organs under the influence of
regional differences in metabolic activities. For exam
ple, normal dog liver showed, relative to peritoneal
fluid, that slowly fluctuating potentials can be induced
by epinephrine, isoprenaline, glucagon and Vamin®
(an amino acid and electrolyte preparation for paren
teral nutrition). The release of energy of degrading tissue appears to
be coupled to systems of selective ionic transport
through BCEC channels. The energy transformation
of healing represents in this view a continually chang
ing, fluctuating and attenuating process of electric
transport amongst tissues. Ebbs and flows of ionic
transport are induced, securing an appropriate ly time-dependent supply of anions and cations for the healing
process. Healing is achieved when the injured tissue
has equilibrated with its surroundings. This equilibri
um means that both the injured tissue and the sur
rounding tissues have changed. The driving force in
these events is therefore not confined exclusively to the
injured tissue but also involves the physiologically
fluctuating metabolic potentials of the surrounding
normal tissue. The integrated function of physicoche
mical forces over BCEC is, in the author's opinion,
important not only for understandi ng tissue healing
but also for understandi ng normal functions of tissue
and morphogenesis. The morphologic basis for closed circuit transports i11•
eludes selec.tive pathwa)'s for flow of currem in tissue. This property should be evident because different tis
sues and tissue fluids possess different resistivities. Differences in conductive properties are known for
fat, bone, muscle, tissue fluid


 "A" zone and radiopaque "B" zone
around mammary carcinomas are from this radiologic
point of view very similar in appearance to the changes
around certain lung lesions. The question is now: What is the background for the development of a perifocal, radiolucent zone
around a breast cancer? Oedema around the edge of a
breast lesion produces increased absorption of x-rays. The only possible material in the breast which can
produce a decrease in x-ray absorption is fat. The
appearance of a mammographi c "A" zone might then
be explained as in the lune except on the basis of f•t as
the low contrast medium. A general increase of fluid in the breast tissue is
known to produce enlargement and hardening of the
breast, e.g., in the premenstrual phase, or when re
gional lymph nodes are blocked, or when cardiac
pump failure increases venous and lymphatic pres
sures in the breast. The nipple stiffens, enlarges and
increases in prominence. The skin appears thickened
(55). The possibility of relative outward movement of
water from a positively charged surface has been treat
ed in Chapter IX. In the periphery of the lung, a tumour produces
stasis by blocking the flow of pleural and interstitial
fluid from the periphery to the hilar lymph nodes. In
the breast, lymph flows mainly from the areola and
deep glandular tissues to the axilla and along perforat
ing intercostal vessels to the anterior intercostal and
retrosternal lymph nodes. The lymphatics of the breast intercommunicate ex
tensively, so local stasis of lymph does not usually
characterize mammary tumours. Neverthele ss, local
stasis may be found occasionally, especially in the
vicinity of the areola. The hydropenic adipose tissue
around the tumour may then appear radiolucent be
cause fat attenuates x-rays rather poorly. The develop
ment of a hydropic "B" zone (cutaneous oedema)
beyond the hydrope.nic "A" zone, on the other hand,
requires balancing hydrostatic counterpressure. This
counterpressure appears to develop most easily in the
region close to the skin and the areola. In addition, the
local forces causing cutaneous retraction over a breast
tumour will contribute to the localization of the "B"
zone water (see also Section J). Electric closed circuit interstitial transport of mate
rial other than water should also be possible between a
tumour and surrounding tissue. A corpuscular "B"
zone may develop in this way either in the skin as
another type of "skin thickening " or anywhere else in
the tissues surrounding the tumour as a radiopaque
structure oriented parallel to the tumour surface. Spe
cial cases of such corpuscular "B" zones will be de·
scribed in Sections F-1 and T.
As in the lung, a radiolucent "A" zone around a
breast tumour may also result from extensive capillary
thromboses. The electric field induces thromboses
near the tumour during its electropositive polarization. The thromboses can then be anticipated to produce
dystrophic changes of peritumoural tissues near the tumour, yielding a structurally depleted region
("halo" or "A" zone) around the tumour. Circular
arrangement of vessels and development of septa in the
surrounding tissue are part of the process and will be
further treated in Section H. Interphase phenomena
between "A" and "B" zones will be discussed in
Section I. In the next two sections it will be shown that electric
polarization can partially separate fat and water in an
experimental analogue to a BCEC system. In this way
we may find an experimental explanation of the perifo
cal density changes seen as a radiolucent "A" zone and
a radiopaque "B" zone. We will then see how a nega
tive or positive polarization of a lesion will influence
the perifocal density changes in different but predict
able ways (Section F). D. Fat-water distribution:
closed circuit effects and
radiographic appearance
in vitro
The influence of an electrically closed and activated
circuit on a mixture of fat and water was next investi
gated. The development of differences of radiographic
attenuation and changes in electric conductivity in a
fat-water medium is illustrated in the following in vitro
experiment. An aluminium ball was fiXed with glue to the centre
of the bottom of a glass jar (Fig. XVI: 15). The inside
of the periphery of the jar was covered with thin
aluminium foil. Both the central ball and the peripher
al foil were connected with a cable to the electrical
charging device previously described for demonstrat·
ing the orientation of corpuscular elements in an elec
trostatic field (page 94). A layer 2 em deep of a
mixture of 25 % lanolin and water was poured into the
jar. [njtially, both terminals were grounded. A radio
graph token of the jar with mammographic technique
(Fig. XVI: 15 a) reveals the fluid is fairly homo
geneous. Some hours after the application of a 500 V positive
potential on the central ball against the grounded pe
riphery, a new radiograph was exposed (Fig. XVI: 15 b). One broad radiolucent zone, about 10 mm
wide (x), surrounds the ball while another zone, even
more radiolucent and about 2 mm thick (y), is seen at
the surface of the ball. When the contents of the jar
were poured out, a thick solid layer of white fat sruck
to the ball (Fig. XVI: 15c). This layer constituted
most of the broad radiolucent zone. An inner layer, 2
mm thick, corresponded to the inner radiolucent zone. BCEC in cancer of the breast 215 Fi1. XVI; IS. In vi1r0 mammographit analog~~e of a bmst,
showing separation of fat from water in a closed electrk cir·
cuit. Glass jar with aluminium ball glued on its bottom. The
internal walls of the jar are covered with aluminium foil. A
mixture of lanolin and water is poured into the jar. (a) Ra·
diograph of the jar with mammographic technique when ball
and periphery are short circuited. (b) After application of a
500 V potential for three hours between ball and periphery,
two radiolucent "A" zones developed around the baiL Zone
x, about 10 mm broad, contained white lanolin. Zoney,
about 2 mm across, contained yellow lanolin. The "A" zones
in this example depend on the lower attenuation ofx-rays by
fat than water. (c) Photograph of the ball covered with white
ftrm lanolin after the liquid was poured out. Discussion
The use of a 500 volt potential across the liquid is
certainly not very close to physiological conditions. Appreciable separation of fat and water could, howev·
er, also be accomplished after a couple of days with a 2
volt potential between the electrodes. Electropho retic
movements will of course take place also at low vol·
tages and current densities. The time for the develop
ment of structures secondary to polarization of a tu·
mour can therefore not be neglected. It is known that
the development of a tumour takes months or even
several years. For the lungs, radiologic recognition of structure
depends to a large extent on the differences between
air and lung tissue in the absorption of x-rays. Lung
tissue behaves radiographically like water. For the
breast, the radiographic role of fat corresponds to that
of air in the lungs. Most of the fat in the breast is
already structured and would therefore not be expect
ed to move like air in the lungs. Nevertheless, the
development of an "A" zone around a breast tumour
2 I 6 BCEC in cancer of the breast should be possible by the movement of water in rela·
tion to immovable fat. Lipid, moreover, is not immov
able, as will be shown in Sections F and J, which show
lipid of fat cells mobilized, transported and accumulat
ed within a closed circuit applied both in vitro and in
vivo. First, however, we will illustrate, in a simplified
way, the principle for conductivity changes which
have been encountered in vivo in the lung (Fig. VI: 21)
and in the breast on passing an exploring electrode
through "A" and "B" zones. E. Local alteration of
conductivity in a
fat-water mixture
When an exploring electrode passed from the "A"
zone into the "B" zone (see Fig. VI: 21) in the tracings
of electric potential in lung, occasionally the superim· Fig. XVI: 16. In vitro electric analogue of a
breas1: "electroeardiographic" ampUtude dif
fered in the "A" and "B" zones. Same ex
perimenta l arrangemcnl as shown in Fig. XVI: IS for separation ofl