Another common use of dowsing is its use for medical diagnose and treatment. Within the journal of the British Society of Dowsers, is an article by Philip Rogers, which is a reprint of a lecture he gave to the International Veterinary Acupuncture Society in 1982. In this he gives a helpful and comprehensive summary of the principle methods of psychic diagnosis and healing. Although his talk was delivered before vets, the methods apply to both humans and animals. There is much written about healing within the dowsing literature and this article is reproduced here, to help serve as an introduction to the subject.
He begins with a description of some dowsing devices. Apart from the Y rod and the pendulum, which we have met in previous posts, “angle irons”, which are L shared rods. There is the mention of the “the rubbing pad”. Here the dowser rubs their finger(s) over a rubber pad, and the amount of resistance they feel, is a measure of the correctness of the answer sought. (Incidentally, in a manner similar to use of a pad, some dowsers practice a form of device-less search, in which they rub together their thumb and index-finger). The rubbing pad is a method favoured in some dowsing-based diagnostic instruments used in radionics. (Basically, radionics is diagnosis and healing using a specialised instrument that “broadcasts” some form of radiation to the patient). Dowsing devices though at not always necessary, as with practice, device-less dowsing, involving “involuntary muscle twitches” (blink dowsing), can be used. Or the practitioner can just “know” when they find something.
The practitioner can use such instruments, or otherwise, to divine the diagnosis, either in the presence of the patient, or remotely perhaps with the help of a photograph, or diagram, by systematically asking questions and waiting for answers. Interestingly, the range of possible diagnoses is much broader, using divining, than it would be using conventional methods. But at the same time, if care is not taken to become “detached” from the situation, diagnosis can be influenced by any preconceived ideas held by the practitioner.
Mr Rogers specialised in acupuncture and he gives a couple of examples applying his methodology to animals. In one, he mentions the effect caused by when underground streams cross. Many dowsers report that the health of living things, that spend too much time above such the crossing points, can be seriously affected. Much is written in the dowsing literature about this effect and how it can be remedied. Mr Rogers states that driving an iron bar into the ground directly over a steam, while upstream of the crossing point, can remove the effect. (Although used in the search for water, this is reminiscent of a similar technique to cancel stream effects, in the post of 6th April 2020 – “A different technique for water divining”). We will come back to the effect of underground steams in future posts.
He makes some interesting observations on acupuncture points and diagnosis through taking the patient’s pulse. In summary he seems to suggest that both are fundamentally mental exercises akin to dowsing reactions. Therefore, a good practitioner is one who has worked out their one technique, which they can believe in and therefore use with confidence. For instance, he uses a kind of remote viewing diagnostic technique. His comment that the manner in which children “see”, contrasts with that of adults, is particularly pertinent. It suggests that we construct differing realities dependent on our mentalities, and it is that constructed reality which is what we really perceive.
He concludes with a review of common forms of healing practice. Homeopathy is perhaps the most recognisable, and is often used together with dowsing, the dowsing reaction is used to infer the most compatible remedy and its dose for the patient in question. Laying on of hands is perhaps what most people might think of when considering healers at work. But this proximity often seems unnecessary, as healing can be achieved remotely, with or without any kind of sample to represent the patient. What perhaps characterises all of these practices, seems to be the belief of the practitioner that they can help, and therefore have the intention to heal, often using some visualisation technique, either mental, or symbolic. Also, many healers refer to an exchange of some healing “energy”, citing results of Kirlian photography. Or in the case of radionics, the radionics device can both diagnose illness, and then “broadcast healing waveforms” (energy). Though this method is often derided, because the device often has no working electrical component. However, this is to miss the point, since it appears to be acting as a mental prop or sample to the practitioner who, as in all these methods, is healing with their mind. Finally, he seems to suggest, that the ability to diagnose and heal, is more of an innate skill, only be available to a minority (though being wary of aware of “charlatans”). Therefore, it remains difficult for many most people to accept. But in the end, the efficacy of their work, depends on confirmation by more mainstream methods
The article, entitled “Psychic methods of diagnosis and treatment and acupuncture and homeopathy” is here:
http://www.dowsing-research.net/blog_extracts/BSD_No196_1982_p262.pdf