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DNA Monthly Vol 2 No 7 August06

DNA Monthly Vol 2 No 7 August06

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Published by: pibo on Jun 26, 2010
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your FREE online resource for cutting-edge news about who you truly are  
August 2006 (Vol. 2, No. 7)
 Notable & Quotable: 
"We are facing a 'constitutional crisis' in medicine--a crisis over our
constitution, the nature of our mind and its relationship to our physical body [...]"Many studies reveal that healing can be achieved at a distance by directing loving andcompassionate thoughts, intentions, and prayers to others, who may even be unaware theseefforts are being extended to them. These findings reveal the ability of some part of our mindor consciousness to escape its confinement to the brain and body and to act anywhere,regardless of distance. The medical implications of this are profound [...]"[E]vidence suggests that the mind, like light, does not need to be helped along by anythingelse. It is genuinely present everywhere in space and time. Since it is
everywhere, ithas no need to 'go' or be 'sent' and therefore needs no sender or carrier [...]"As we explore [nonlocal medicine], let's bear in mind how profoundly ignorant we are aboutthe nature of consciousness."
Larry Dossey, M.D.,
Reinventing Medicine: Beyond Mind-body to a New Era of Healing 
(HarperSanFrancisco, 1999)
"Scientific Research Confirms Distant Healing," by Cynthia Sue Larson & Elisabeth Targ
"Clearing the Way: How I Got My Life Back," by Sol Luckman
"Reversing the Curse," by Jean-Claude Koven
Also, Also ... DNA-related Definition of the Month
Did You Know?
Scientific Research Confirms Distant HealingCynthia Sue Larson & Elisabeth Targ
n the past thirty years, hundreds of distant healing studies have been conducted to help usbetter understand the connection between our thoughts and feelings and nonlocal effects inthe physical world. Of these hundreds of studies, some stand out as statistically significant,
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well-designed, reproducible experiments. These landmark studies confirm that people areable to influence the health and wellbeing of people being prayed for, even across greatdistances, and even when those doing the praying do not know the people they are prayingfor.
What Is Distant Healing--And Why Should We Care?
Basically, distant healing has been defined as a conscious, dedicated act of mentationattempting to benefit another person's physical or emotional wellbeing at a distance. Prayerand spiritual healing both fall under this definition, as do general "well-wishes" by those whoinsist they have absolutely no religious or spiritual beliefs. Essentially, all belief systems areequally powerful at providing nonlocal healing, as we are beginning to see from the resultsof several remarkable new experiments. Our own health, as well as the health of thosearound us, and even the ecosystems in which we live, all benefit from distant healing.
Distant Healing Research
Begins on Humans
Cardiologist Randolph Byrd conducted a rigidly designed randomized, double-blindexperiment in 1988 to determine the effects of prayer on patients in the Coronary Care Unitat San Francisco General Hospital over a ten-month period. A computer made the randomassignments as to which of the 383 newly admitted patients involved in this study would beprayed for, and which would not. The statistically significant findings of this study were thatprayed-for patients were five times less likely to require antibiotics and three times less likelyto develop pulmonary edema--and none of the prayed-for patients required endotrachealintubation (in which a tube is placed in the patient's throat), whereas twelve of the non-prayed-for patients required this procedure.
Byrd's remarkable findings might have been widely accepted when they were first reported,were it not for some rather sharp criticisms directed at the study participants (only born-again Christians were selected) and the lack of consistent directions given to the prayersabout how they should pray (no directions at all had been given). Furthermore, the studycould not confirm that those doing the praying actually prayed, nor could it tell howexperienced those doing the praying were at praying. In addition, some very serious ethicalquestions were raised about praying for people who feel morally opposed to prayerintervention and/or not praying for people who devoutly believe in the power of prayer toheal. Due to these shortcomings, many felt that Byrd's study was inconclusive.
Recent Exciting Research Findings
In 1999 researchers from the Mid America Heart Institute at Saint Luke's Hospital in Kansas
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City, Missouri, set out to conduct a more scientifically valid version of the Byrd study.Researchers William Harris, Manohar Gowda, Jerry Kolb, Christopher Strychacz, JamesVacek, Philip Jones, Alan Forker, James O'Keefe and Ben McCallister designed arandomized, controlled, double-blind, prospective, parallel-group trial to determine whetherremote intercessory prayer for 990 hospitalized coronary care unit (CCU) patients wouldreduce overall adverse effects.
This time, the intercessors represented a variety of Christian traditions, with 35% listing theiraffiliations as nondenominational, 27% as Episcopalian, and the remainder as otherProtestant groups or Roman Catholic. Intercessors were recruited with no particulardenomination by investigators via contacts in the local community for their experience inprayer, and were required to agree with the following statement, "I believe in God. I believethat He is personal and is concerned with individual lives. I further believe that He isresponsive to prayers for healing made on behalf of the sick."
The results of this replication of Byrd's study were that the prayed-for patients stayed in thehospital the same average length of time as those not prayed for, but their overall CCUcourse scores were significantly lower. In this study, only 51 (10.9%) of the prayed-forpatients required major surgery, whereas 76 (14.5%) of the control group did; and only 12(2.6%) of the prayed-for patients required intra-aortic balloon pumps, whereas 20 (3.8%) ofthe control group did.
Researchers William Harris and his colleagues were careful to point out some of the factorsthat they were unable to control for in their prayer study: "In evaluating the results of thistrial, it is important to note that we were most likely studying the effects of supplementaryintercessory prayer. Since at least 50% of patients admitted to this hospital state that theyhave religious preference, it is probable that many if not most patients in both groups werealready receiving intercessory and/or direct prayer from friends, family, and clergy duringtheir hospitalization. Thus, there is an unknowable and uncontrollable (but presumed similar)level of 'background' prayer being offered for patients in both groups; whatever impact thatgroup assignment had on healing was over and above any influence background prayermay have had."
Another recent small-scale study involving the effects of intercessory prayer on 40 humanswas conducted by Elisabeth Targ, co-author of this article, and several of her colleagues atSan Francisco's California Pacific Medical Center, in conjunction with the Geraldine BrushCancer Research Institute and UCSF. This randomized, double-blind study set out todetermine the effects of distant healing on people suffering from advanced AIDS. Withadmirable attention to experimental detail, this study controlled for variation in severity andprognosis of different AIDS-related ilnesses, utilizing the Boston Health Study (BHS)Opportunistic Disease Score to measure the degree of AIDS-defining and secondary AIDS-related diseases.
The 40 experienced distant healing practitioners in this study came from a wide variety ofbackgrounds and beliefs (including Christian, Jewish, Buddhist, Native American andshamanic traditions as well as education in secular schools of bioenergetic and meditativehealing). The distant healers (DH) were required to have had a minimum of five yearsregular ongoing healing practice, previous healing experience at a distance with at least tenpatients, and previous healing experience with AIDS. These healers had an average of 17years of experience and had treated an average of 106 patients at a distance. The prayertreatments continued for six months, over which the DH group required significantly feweroutpatient doctor visits, fewer hospitalizations, fewer days of hospitalization, fewer newAIDS-defining diseases, and a lower illness severity level as defined by the BHS scale.
Further Studies Show Great Promise
 Clearly, distant healing researchers are honing in on addressing the concerns voiced by
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