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Part 1

1980, 1982, updated 1990, 1993, 1995, 1996

I was born in 1942 in Ballymote, Co. Sligo, in the West of Ireland. It was a small town in a
rural area, well off the main road. Few strangers called there. During World War 2, and into
the late 1950s, there was little employment in the area. This caused great poverty and
hardship. People had to make do with very little.
In those days, though there were a few local doctors and vets, medical care was primitive and
modern drugs were scarce and expensive. During my childhood, it was normal for healers and
"quacks" to treat human- and animal- diseases. Religious faith, though childlike and
unquestioning, ran deep in the psyche. That faith was interwoven with ancient myths,
superstitions and traditions. A common greeting when visiting a sick person was "God Bless
all in this house!". The common farewell, when leaving was "God is good! Sure, you will get
better if it is the will of God!".
In Ireland, hand healing is an ancient tradition, especially in the countryside. The 7th son, or
7th daughter, is attributed with special healing power: they "have the cure". Traditionally, the
"gift" is passed to one member of the family in each generation. Some "hand-healers" exhibit
a strange phenomenon: if they hold an earthworm in their hand, the worm dies within a
minute or two. If they go fishing, they need to have a friend with them to put worms on the
hook for them. These healers are usually "simple" country folk, who believe they can cure
only one or two conditions.
My maternal grandmother was a very wise and loving woman; she was one of the first
poultry-instructresses in the county and was famous for two great gifts:
1. In her youth she had a very successful cure for skin cancer. The cure, which was given to
her by her mother, involved the application of two ointments containing herbs and simple
chemicals. Over a period of 16 years, she cured many hundreds of people from all over the
country but she stopped using the cure in the early 1930s, when one of her daughters, a
medical student then, told her that the cure was unscientific and worthless.
2. All through her life, grandmother was uncannily accurate in her use of a pendulum for
sexing chicken eggs for her neighbours.

My mother graduated in science from Galway University. She was one of the founderteachers of the first secondary school in Ballymote. She set high standards for all around her.
She, and my father, worked very hard to send their six children to secondary school; three of
the six went to Third Level.
Until I left Ballymote in 1954, I lived in that simple culture, as happy as a pig in a mudbath. I
grew up with an acceptance of these old traditions, including an acceptance of the power of
prayer and of unusual ways of healing.
From 1954 to 1964, I had a classical education, 5 years in a Jesuit boarding school and 5 years
in the Vet School in Dublin. Those 10 years radically changed my attitude to my Sligo culture.
By then, I had rejected the "unscientific" and "irrational" traditions and practices of my
people. Many aspects of my (Christian) faith were largely demolished. I thought that I knew
the "real way" to live and work.
After a short time in mixed-animal practice, I became a research cadet and eventually a
researcher in the Agricultural Institute. I worked critically and "scientifically" in areas of
cattle health and nutrition. Statistics and controlled trials were the arbiters of truth in areas of
medicine and health for me.
In Spring 1972, I was confined to bed with sciatica. My doctor, a good friend, had diagnosed
two slipped disks (L4-5 and L5-S1) and a subluxation of the right sacroiliac joint. After 5
weeks of bed-rest and analgesics, I was still in agony with lumbar and sciatic pain. My doctor
advised me to go to a "bone-setter" (quack). My then-boss, a senior vet and a man with little
respect for quacks, reluctantly agreed to take me by car. The journey took more than 2 hours.
Bent over like a C, I hobbled in to the quack, who diagnosed exactly the same problems as my
doctor, but added that the sacroiliac problem was of no significance. He manipulated my
lower back; the process took only 2 minutes and I had instantaneous relief. When I walked
into the street, I was straight, and could kick with both legs above my own height. I went back
to work, almost totally pain-free, next day.
By a series of strange coincidences, one year later I met Mr. Roy Ogden; he was over 70 years
old then, and has died since. While working as a civil servant in India, Roy studied
homeopathy, radiesthesia, divination and Indian Medicine. He had a very large practice in
Dublin and also was interested in acupuncture (AP), in which I had become interested at that
time. I had arranged to meet Roy for the first time to discuss it.
I called to his house exactly on time. He greeted me, took one look at me and said
"Acupuncture is OK, but it is only a tool; it is not so important. It is the psyche, and how
one uses it, which are important. Let me show you!"
He put me sitting down about 2 metres from him and asked me to wait, but not to speak. He
produced a "rubbing pad" (see later) and began to talk to himself as he stroked the pad. He got
a reaction on "spine", "lumbar", "sacral", "right sacroiliac". After a few minutes, he told me
the exact details of my sciatic attack: 5 weeks in bed about 1 year ago, L4-L5, L5-S1 and right
sacroiliac out; that the disks were OK but the sacroiliac was still "out". I was gob-smacked:
there was no way that he could have known those details, as my first contact with him was by
phone at 12 midnight the previous night and I had said nothing about my back.

We had long conversations in the following weeks. Roy who stimulated me to study the
psychic methods of diagnosis and healing Though I did not know it at the time, he was
probably the greatest human healer whom I have known.
The ancients, mystics held that humans and animals have a psychic (sixth) sense. They also
attributed the life force to vital energies (Qi, Prana etc). Many moderns accept that as fact. In
Yin-Yang philosophy, a psychic sense (input, storing, Yin Qi) also implies a psychic
transmission force (output, dispensing, Yang Qi). These sensory and motor phenomena are
the bases of telepathy, dowsing, telekinesis, kinaesthesia, prayer-healing, spells, incantations,
symbolic healing rituals, magic (black- and white-) etc.
This paper discusses some common instruments used in dowsing (divination). It also
discusses methods of diagnostic dowsing, including autotraining, pulse (VAS, surrogate,
Chinese) diagnosis and visualisation, including Westermayer's method ("my body is patient's
body; what do I feel ?"). These methods can help to diagnose the location, nature and causes
of the problem and to choose the best ways (modalities, remedies (including homeopathic)
and AP points etc) to treat that problem. It also discusses some of the methods used in psychic
healing, including hand-healing and distant-healing (by broadcast, visualisation).
The paper concludes with the thesis that love and prayer are central to all healing. It suggests
that the great healers combine four attributes:
1. a high level of technical knowledge and skill
2. empathy with the subject and a consciously directed intention to heal
3. compassion with the subject and a spiritually directed desire to heal
4. deep wonder and humility at being part of the cosmic creative force, the source of all

A definition of holism is: "A philosophical theory according to which a fundamental feature
of nature is the existence of wholes which are more than the composite assembly of the parts
and which always tend to become more highly developed and complex". A transcendant
element is inferred, i.e. something greater than the sum of the parts. A poet's definition of
mysticism is: "Man's dialogue with God, Man-in-the-world-and-why" (Brendan Kennelly
Some people can sense, by "paranormal" means, the nature and location of human and animal
disease. Some do this in the presence of the patient. Others do it from a long distance, using
the dowsing (divining) facility or by other psychic means.
The meaning of the phrases "to dowse" or "to divine" is to establish the underlying realities of
a situation by a process of spiritual need, detached mental search and disassociated pondering.
Dowsing (divination) is a method establishing objective reality by subjective interpretation of
learned but involuntary reflex responses while in a state of detached spiritual/mental search.
The body of the dowser reacts as a biosensor to a spiritual/mental "search" by an involuntary

muscular contraction. The search can be at the examination site (local-physical dowsing) or
far away from it (distant-absent dowsing).
AP is a diagnostic and therapeutic system which operates on Holistic principles. It has two
levels, the material-physical (reflex and neuroendocrine mechanisms) and the immaterialenergetic. AP does not require paranormal concepts or methods to explain the former.
However, paranormal concepts interest those professionals who have experienced some of
these phenomena at first hand. They add an extra dimension to the study and practice of the
healing art.
Holistic Medicine is based on concepts of Qi and on balance and interaction of this Qi with
the two environments, internal and external. The internal environment involves interaction
between spiritual, psychic, emotional, neuroendocrine, visceral, somatic and immune
elements. The emotions (joy/excitement, worry/obsession, sobbing/grief, fright/fear,
anger/envy) influences specific organs (HT, SP, LU, KI, LV respectively) and vice-versa. The
external environment involves interaction with local, distant and cosmic elements, including
climatic, dietary, traumatic, infectious/parasitic etc. Specific climatic factors (the Perverse
Energies: heat/summer heat, damp, dryness, cold, wind) influence specific organs (HT, SP,
LU, KI, LV respectively) and vice-versa.


By definition, holistic concepts involve all possible component parts, how they interact (fit
together), how they fit into the larger plan of Nature and (in the end) an artistic-intuitive
search for aspects of the transcendant immaterial blueprint which religious people call God
or atheistic physicists see as the infinite interchange of matter and energy. Holism and holistic
concepts of health, disease and medicine contain elements of scientific medicine, art, poetry
and mysticism.
Mechanistic materialistic medicine has blind spots. It tends to label "Man-who-dialogueswith-God" as duped, irrational or mad. It tends to look on "Man-in-the-World" through halfblind eyes. It does not recognise transcendant "Whys".
Ancient Chinese medical philosophy states that "Man stands between Heaven and Earth."
This can be translated as: "The organism is the product of (embodies the characteristics of)
Heaven (spirit, mind, non-material forces) and Earth (food, physical environment, material
forces)." This can also be translated as: "The organism is influenced by spiritual, psychic arid
non-earthly forces (cosmic, solar, lunar forces) as well as forces in its immediate environment
(nutrition, climate, electro- magnetic and geophysical forces)".
There is interdependence and interaction between the organs, functions, and emotions of
the body. The Chinese regarded man as a unity of Yin-Yang and the Five Phases in bodyspirit. Psychosomatic medicine also sees man as a unity of mind (spirit) and soma. Thus,
interactions between these components of the organism influence the health (balance) of the
organism. The External influences the Internal and vice-versa. Psyche influences Soma and
Soma influences Psyche. Those who ignore this reality have a very incomplete view of factors
influencing health.
In vet medicine, it would appear that the animal psyche plays a less important role in disease
than the psyche in human medicine. Nevertheless, the animal psyche is important and can be

harnessed in many practical ways, as any experienced animal handler knows. The psyche (and
psychic energy) of the therapist can (and should) be focused to beam compassion, love and
help into the psyche of the willing patient, animal or human (Rogers 1996, Holistic Concepts
of Health and Disease).
Most countries have examples of healers who use paranormal methods of diagnosis and/or
treatment in human and animal conditions. Frequently these healers have no formal training in
medicine or diagnosis. However, the diagnostic accuracy of some healers can be incredibly
good. Also, there is evidence that hand-healing, telepathic broadcast and "radionic broadcasts"
can be an effective therapy.
The whole area of "paranormal" diagnosis and healing is difficult to assess in terms of our
scientific methods. Little or no thorough research has been done in the area. Many
confidence-tricksters make large sums of money from the public by claiming (falsely) to have
these abilities. Nevertheless, the phenomena, although rare and unpredictable, are real. Some
people are gifted with natural ability to diagnose disease and to heal in strange ways. In spite
of "scientific ridicule", telepathy, telepathic diagnosis and telepathic healing (or injury:
voodoo, black-magic) are as real as the dinner-table or bank-loan for many people.

Divination was, and is, regarded by many as an occult art. The word "occult" means
concealed, hidden, known-only-to-the-few (the initiates). It also means mysterious, cabalistic,
mystical and supernatural. Thus, orthodox religions are suspicious of the occult and are
divided on its ethics and morality. Some regard dowsing as a human psychic attribute, more
developed in some people than in others, a gift, which can be used for good or evil purposes
in the same way as all other human attributes: speech, thought, sexuality, creativity etc.
However, some fundamentalists regard it as a form of black magic, an evil activity with
demonic links.
All great cultures (North and South American Indians, Eskimos, Siberians, Tibetans, Chinese,
Australian and African tribes, and the Celtic and Jewish peoples) used dowsing techniques
from pre-historic times. The common uses in primitive societies were to find water, food
(game, fish) and missing persons or property. The Shaman, or Wise One, in each tribe, or
village, was attributed with "Second Sight": the Seer "knew" when one of the tribe was ill,
and, especially sensed death or disaster. Before the advent of cell-phones and other modern
means of communication, the traditions of the Polynesian, Inuit and Celtic peoples have many
stories of the tribes gathering for the funeral of a leader or friend who had died far away, and
whose death could not be known by conventional means.
However, research suggests that animals also have psychic abilities. These include telepathy,
ability to find water, food, their young and mates and to navigate at great distances etc.
Dowsing abilities are seen as visceral survival mechanisms, i.e. they are vegetative
responses, not confined to Homo sapiens. If this is so, it is not necessary to see these
phenomena as "human-spiritual". Instead they can be seen as intuitive, basic survival
instincts, which urbanisation and rationalisation have suppressed to a large extent, but which
can be trained to greater levels by those who need to use them.
There are two main types of dowsing: physical and absent dowsing. In physical-local
dowsing, a search is made for the missing object in the locality where it is expected to be

found. For example, the dowser may move the instrument slowly down the spine of the
patient, seeking the location of a suspected disc prolapse. Is this a location of the problem ?
Or one may walk over ground with Y-stick with the question: "Am I passing over a waterfissure? Am I passing over a geopathic zone?
In distant-absent dowsing the dowser uses a systematic mental question and answer
technique to obtain information about someone or something which could be on the opposite
side of the world. To help concentration, the dowser usually requires a "witness" of the object
of the search. For example, in diagnosis, the healer may use a blood-spot, a saliva sample or
clippings of hair or nails from the patient to help him/her to concentrate on ("tune in" to) the
absent patient. Other examples of distant dowsing are map-dowsing for water or missing
persons; body-chart dowsing for diagnostic purposes; visualisation to "see" and "internally
see" the patient, or to "see" what reaction an instrument (X-ray, blood test, US-scan,
pendulum etc) would give to their specific question.

Most novice dowsers use some instrument to indicate the presence of a "Yes" or "No"
reaction. Common instruments used in dowsing are: the Y stick and angle-irons; the
pendulum; the rubbing pad; radionic instruments and Vega-type instruments.
a. The Y stick: Any Y or V shaped rod, stick or other flexible lever can be used. The materials
may be natural wood or whale-bone or plastic, fibreglass, metal etc. The type of material is
not important but the instrument should be flexible enough to allow a good spring action and
prevent it breaking when the hand pressure comes on. A wire coat hanger, straightened out
and then bent in two makes an ideal V stick. The handles are gripped loosely and hand
pressure is exerted until the lever is at the brink of instability in the horizontal position. This is
the "working position" for the stick. A "yes" reaction is indicated by a twisting motion from
the horizontal into the vertical (down or up), due to involuntary contraction of the flexor or
extensor muscles of the forearms. A "no" reaction is indicated by the stick staying in or near
the horizontal.
Angle-irons are made of metallic rods 2-4 mm thick. Wire coat-hangers can be used: two
lengths, c. 50 cm each, are straightened and a right-angle is made c. 10 cm from one end of
each rod. The short end of each rod is inserted into a loose-fitting sleeve of metal, wood or
plastic. A disposable plastic biro (without the ink tube and stopper) makes an ideal sleeve. The
angle-iron is free to move within its sleeve. While holding the sleeves vertically, one in each
hand, with long ends of the rods pointing forward (parallel), the dowser walks over the site to
be dowsed. The parallel-forward position is the working ("No") position. When, due to
involuntary muscle contractions, the two rods swing from a forward-parallel position to a
crossed-in, or a crossed-out position, the "Yes" dowsing reaction is indicated. Angle-irons
are slower to react than the Y stick. They are used most often for local (site-work) dowsing,
but they can be used for distant dowsing and diagnostic work also.
b. The pendulum is a weight (15-45 grams) suspended from a thread. The materials are
irrelevant: plastic, ebony, metal, perspex, wood etc. The cord can be of thread, nylon, silver,
gold or brass chain. Some dowsers use a gold wedding ring suspended from a piece of sewing
thread. The pendulum is set in motion in a line to and from the operator (Fig a). A pendulum
which receives no further impulses eventually slows down and stops. However, involuntary
muscle tremors keep the pendulum moving. Such movement can be of three types :

1. As before (Fig a)
2. Change from oscillation (Fig a) to clockwise or anticlockwise rotation (Fig b);
3. Change the angle of original oscillation (Fig a) to A1-B1 (Fig c).
The operator, through trial and error, learns which are his/her "Yes" and "No" reactions to the
mental questions or the physical search (e.g. over the body of a patient or over a field etc).
Complete the diagrams, showing angles of oscillation and clockwise/ anticlockwise rotation.

Fig (a)

Fig (c)







Fig (b)

c. The rubbing pad is a thin pad or membrane, made of latex or other rubber. The pad
usually is stretched and mounted on a frame or "black box". Earlier dowsers used to rub
blocks of ebony or bakelite. The object is to detect involuntary muscle twitch by a "sticking"
action of the fingers on the rubbing pad. The operator concentrates on the object of his/her
search and begins to stroke the rubbing pad with rhythmic, firm strokes, so that the fingers are
almost (but not quite) sticking to the surface. Then, posing the question, the rubbing
continues. A "Yes" reaction is indicated by involuntary increase of muscle tension which
causes increased friction between the fingers and the rubbing pad. This causes the rubber to
crumple and slap back to the base (i.e.) the classic "Stick Reaction".
d. Radionic instruments: The topic of radionic diagnosis and therapy could take up a whole
series of seminars. Suffice it to say that it is still highly controversial, despite decades of use.
Early exponents of these instruments included Drs. Abrams, Ruth Drown (USA), George
Delawarr (UK) and David Tansley (USA). There are many types of instrument and are more
sophisticated than "Rubbing Pads", in that they are electrically- or battery- powered and a
"Diagnostic Cup" into which a "witness" of the patient (blood spot, hair sample etc), or a testhomoeopathic remedy etc can be placed.

The diagnostic aspects are similar to those already discussed under dowsing. Originally, the
operators of this technique believed that the energy emissions in disease could be detected on
specific wavelengths on special detector boxes. These boxes consisted of a series of rotatable
magnets, dials and antennae of adjustable sizes. They believed that each disease had its own
set of "rates" or antenna settings. These detector boxes (which are expensive) appear to give
very good diagnostic results in skilled hands. However, many dowsers have got equally good
results by simple dowsing. Also, it has been shown that the dials, knobs and inside wiring are
not essential for diagnostic accuracy. With wiring disconnected, an unknowing radionics
operator could work as if the circuits were fully wired-up! It is the mind and intention of the
operator which matter. If the operator believes he/she needs an expensive eye-catching
detector, then he/she needs it! If he/she believes that a bunch of keys (used as a pendulum)
will work, he/she will probably get equally effective results.
e. Instruments of the Voll-Vega type: In severe disorders of a Channel, its organ, or its
functions, many points along the Channel show abnormal sensitivity to pressure probes,
palpation, electric current or heat. This reflects disorder in the vital energy (Qi) in the
Channels. Altered point sensitivity occurs especially at the Ting points. These are the Well
Points, the most distal points, located at the nail of a toe or finger. Altered sensitivity at a Ting
point, or at other special measurement points, is the basis of the diagnostic methods of Drs.
Akabane, Reinhold Voll and others.
Akabane (Japan) used heat-sensitivity at the Ting Points to assess Qi Excess or Qi
Deficiency in one or more of the Twelve Main Channels. He held a lighted incense stick at a
fixed distance from each point and used a stopwatch to count the latency (in seconds) until the
subject reported a stinging sensation at the point. Hyper- or hypo- activity in a Channel was
determined by comparing the latency at each point with the mean for that limb and with the
latency at the same point on the opposite limb. Other workers developed this principle using
electrical resistance at AP measurement points.
Electronic diagnostic instruments which use the principle of altered point sensitivity are
sophisticated electrical resistance- or conductance- meters. They were developed by Japanese
(Nakatani, Motoyama), American, German (Voll) and other workers. The instruments are said
to be fast and reliable. Electrical conductivity and the DC potential of the points usually
increases in Qi Excess in a Channel. Conductivity decreases in Qi Deficiency. Altered point
sensitivity in disease may be unilateral (especially when the lesion is unilateral) or bilateral.
Some acupuncturists use the location of the sensitive points to assist in diagnosing the
location of the disease. For instance, in vague abdominal pains, if the points on the ST
Channel and the Earpoint "stomach" were more sensitive than other points, this would
indicate that the lesion or problem was with the stomach or its functions. It is claimed that
disease can be diagnosed in the very early stages (such as pre-clinical cancer) with these
methods. Infra-red thermography has confirmed the diagnostic claim of Voll-AkabaneRyodoraku measurements of altered sensitivity at peripheral points: organs project
information of their disease to the periphery via the autonomic nervous system. Clinical
detection of the altered sensitivity aids in diagnosis. Any method (including AP) which speeds
up the return to normal sensitivity is a good therapeutic method. Also, monitoring the speed of
return to normal sensitivity has prognostic value.
Unfortunately, there is little written in orthodox scientific refereed journals on these claims
and little research seems to have been done with these methods in animals. The instruments

are very expensive and there is inadequate proof of their value. As the probes are not springloaded on many of these instruments, constant probe-pressure can not be guaranteed. Any
involuntary changes in applied probe-pressure can change the electrical readings from the
points. This is a weakness of these instruments. Also, some of these instruments contain a
"Diagnostic Cup", as in some Radionic Instruments. A "witness" of the patient (blood spot,
hair sample etc), or a test-homoeopathic remedy etc can be placed in the cup and is said to
influence the readings, Physicists reject that claim, as they say that there are no precedents in
physics to explain this. However, these instruments appear to give excellent diagnostic help to
some practitioners. I believe that this is best explained as a form of dowsing, in which
involuntary changes in probe pressure manifest the intuitive diagnosis of the healer.
There are many other "diagnostic instruments". These include pointer rods, crystals,
pyramids, colour/shape patterns on filter paper induced by interaction of silver-, or other-,
chemical salts with the patient's urine etc. However, the Y stick, pendulum and rubbing pad
are the most common.


Diagnosis is the location of the diseased systems or organs, recognition of the nature of the
illness and identification of the causes of the problem and the predisposing factors which
allow it to manifest as clinical illness. Merely putting a clinical name or tag on the disease is
not diagnosis!
Orthodox diagnosis is based on careful clinical examination, together with a knowledge of the
environment and psyche of the patient and any clinical or laboratory tests which may be
Holistic, or psychic, methods can lead to the same conclusions as orthodox diagnosis.
However, radically different conclusions are reached occasionally because holistic-psychic
diagnosis considers many causes other than the orthodox causes, including Traditional
Chinese Medical (TCM) diagnosis, psychic attack (Fortune 19...), food allergy (Breneman
1987; Coca 1978; Mackarness 1976; Randolph 1951, 1965), geopathic and geophysical
causes ("black streams" crossing under the bed, noxious EMG fields etc).
In psychic diagnosis it is most important for the operator:
a. to "tune-in" to (feel empathy/sympathy for, and compassion with, the patient and the
cosmos and
b. to relax mentally and to become disinterested in, or detached from,the outcome.
He/she must beware of pre-conceived notions and personal diagnostic "hobby-horses".
Major system involved: Then a search is made through ALL the main systems using the
mental question "is there something seriously wrong with system X?". Thus, one searches all
the main systems (nervous (central/peripheral), endocrine, immune, skin, musculoskeletal,
visceral (cardiovascular, respiratory, digestive, urinary, reproductive etc) etc.
Location involved: If a "yes reaction" emerges, the location is searched. For example, if the
skeletal system gives "yes", one would question the location as: skull? spine?, upper limb?,

thorax?, abdomen?, lower limb?. If "yes" to spine?, one would ask: cervical?, thoracic?,
lumbar?, sacral?. If "yes" to lumbar spine: is it at : T12, L1, L2, L3, L4, L5-S1?
Nature of the disorder: Having found the location of the problems, their nature is questioned
systematically, considering possibilities of: immune disorders (autoimmunity, inflammation,
allergy, immunosuppression, infections, parasitic, cancer, etc); toxins (microbial, plant or
chemical); neuroendocrine (autonomic (poor microcirculation, smooth muscle spasm etc),
endocrine etc); degeneration, traumatic (muscle injury, prolapsed disc etc); nutritional and
metabolic disorders etc.
Other causes and predisposing factors: Further information on the causes and predisposing
factors may be evident on consideration of: genetic susceptibility, environmental factors
(climate, geophysical EMG fields), stress (spiritual, psychological, physical), etc.
Fixed, systematic routine: When using psychic methods of diagnosis, it is most important to
follow a systematic routine, to avoid omitting relevant (possible) locations, nature of disease,
causes and predisposing factors. Haphazard searching usually gives poor results and
incomplete information on the problem.
Some operators prefer to diagnose in the presence of the patient. Others may diagnose using a
photograph of the patient. Still others use merely a diagram, for example, of a horse (in
diagnosing a horse problem) and concentrate on their patient while moving the pendulum or V
rod etc over the diagram.

The main methods used in diagnostic dowsing are diagnostic autotraining, the diagnostic
pulses (VAS, surrogate, Chinese), diagnostic visualisation and Westermayer's method.
With experience and increasing self-confidence, some dowsers dispense with the usual
instruments. They believe that their spirit-mind-body can act as the diagnostic biosensor. One
can train oneself to recognise involuntary sensory or motor reactions. These include pulse
changes; visualisation; mental, visual, auditory and physical sensations in the mental state of
"My body = patient's body!", etc.
Autotraining is a form of autonomic-vegetative learning. It is a mental, somatic and visceral
process which can be induced by Pavlovian methods of reward and punishment" techniques in
animals and humans.
Biofeedback ... rats, humans, ...
Thus, some dowsers train (programme) themselves to recognise a "Yes Reaction" by
registering involuntary muscle twitches of the back, face, eyelids, neck or arm muscles, or
"feeling it" a tickle or itch in the palm or finger. They slowly move their hand, or a pointer, or
point the finger, along the body of the patient (or the map etc) being searched. They "know"
when they have found the objects of the search, as they have programmed themselves to
register an itch or tickle in the finger as it passes over the problem area.

TaiQi and QiGong are two very useful ways to train the Qi of the body and the mind
respectively. Pulse-taking, self-hypnosis and visualisation are other advanced methods of
autotraining, which will be discussed below.
The VAS Pulse: ...
Surrogate Pulses: When in a detached mental state, in communion with the patient (human
or animal), Adepts and Seers can sense changes in their own pulses (or those of the owner or
handler) which reflect the Qi status of the identical Channel of the patient. The patient may
be nearby or far away.
Surrogate pulse taking must be defined as paranormal. It is similar to kinesiological
diagnostic techniques, such as the Omura O-Ring test (force needed to break the O-Ring made
between a surrogate's thumb and index finger) or more classical kinesiological muscle tests
(in which the strength of a surrogate's muscles (for example, the resistance to forcing down
the extended arm) is questioned systematically, as in dowsing). ...
Chinese pulse diagnosis, physical or psychic?: In Traditional Chinese Medicine (TCM), the
Qi status in each of the 12 Main Channels can be assessed by the qualities of the Pulses at 3
positions over each radial artery. The classic positions are indicated in the table below.
Left Radial Artery


Right Radial Artery


In taking the pulse, the operator compares the quality of the pulse at each of the three
positions while applying gently and then deeper pressure to assess the superficial and deep
qualities. It is said that pulse taking can take up to half an hour.
This suggests to me that the mechanism is mainly by a type of dowsing, a comparisons of the
sensations to: "is there something wrong with the SI pulse?" HT pulse? SI pulse? HT pulse
(compare ... compare ...).
An American author (Callehr) reported his methods of pulse diagnosis and the outcome of
treatment in a large number of human psychiatric cases. The clinical results were very
impressive but the pulses were read on incorrect hands (the opposite hands to the
In Western AP the Chinese Pulse is largely ignored, mainly because of lack of expertise.
Modern texts from China, Taiwan and HongKong also ignore it, or give it very brief
discussion. Furthermore, high therapeutic success rates are reported by physicians who ignore
the Pulse system. However, in skilled hands, Pulse Diagnosis can be extraordinarily accurate
but I believe it to be a psychic rather than a physical, objectively demonstrable phenomenon.
Those who wish to study Pulse Diagnosis will find details in Wu Wei Ping, Mary Austin or
Nguyen van Nghi.

Some practitioners do not use physical instruments but visualise (in their "mind's eye",
behind closed eyelids) what reaction the instrument would give to their specific question.
"Unless ye become as little children": Young children can spend long periods
"daydreaming". They "See" things as they wish to see them, usually with their eyes wide
open. Most adults have lost the ability to visualise whether they open or close their eyes.
However, it is not too difficult to relearn the technique.
Relearning to visualise: An easy exercise in visualisation is to look at a matchbox, or pencil,
or pipe etc. Close your eyes and try to "See" the object on the back of your eyelids. Can you
see its shape, colour, texture? In the beginning the results are poor. Later, visualisation of
physical objects is easy. Then, one proceeds to visualise people, scenes etc. (This method can
be used very successfully in self-relaxation. You can "play" your favourite 18 holes of golf, or
"fish" your favourite river or lake very easily with this method).
Diagnostic visualisation: Having mastered these forms of visualisation, one can try to
diagnose the more difficult cases by visualising the patient. The Silva Mind Control
technique (see references) is excellent to teach these methods. There are many ways of doing
this. Three common methods of diagnostic visualisation follow:
a. Visualisation with eyes closed: Adopt a system of "normal" and "abnormal" signs for this.
For example, make a white or golden haze the "normal" signal and a red flashing light the
abnormal. "Scan" the visualised body from head to toe looking for the problem areas. Begin
the scan with a white or golden haze above the head and then move down the body. If the
"normal haze" is interrupted by a red flasher at any point, visualise deeply into the body at
that point. Imagine that your mental eyes have X-ray- or CAT-scan- ability to locate the organ
involved. Having found the organ visualise the normal haze again. This time adopt the same
code (haze = OK; red flasher = problem) while mentally asking the question: is it
inflammation, infection, cancer, trauma, etc, etc ?
b. Visualisation with eyes open: Look at the patient, or an image (photograph, diagram etc)
of the patient. Proceed as in (a) above.
c. The "Silva Mental Laboratory": The Silva Method teaches students a form of deep
relaxation or self-hypnosis. Each student constructs a Mental Work-space. The Work-space
can contain every conceivable piece of computerised diagnostic equipment which the healer
may need: X-ray, CAT scanners, ultrasound scanners, blood- and gas- analyzers, electronic
diagnostics, a state-of-the-art custom-made work-chair etc. The Work-space also has
Professional Helpers, specialist consultants and colleagues from the Mental World, who
volunteer to help (on request), as needed by the case.
The subject to be diagnosed is presented mentally to the reception area of the Work-space and
is logged-in. His/her previous files are recovered and perused. He/she is then taken to the
examination areas for a full work-up. All instruments, computers, printouts, scans etc are
activated by thought (no hands are needed for keyboard-work etc). Computerised reports, or
scans, are projected in colour to a high-resolution flat-screen which is transferable to any wall
within the Work-space. In two Silva courses, which I attended, students with little or no
knowledge of medicine were able to get 60-100% accuracy in distant psychic diagnosis at the
end of 40 hours of training! Such results seem incredible but they were real! For myself, it's a
case of "Now you see it, now you don't!". Sometimes it works but more often it is not correct.

I am still trying to get the method to work consistently for me. Meanwhile, I use more
conventional diagnostic methods!
I and many other veterinarians observed the diagnostic methods used by late Erwin
Westermayer (Bellamont, Germany). For me, Erwin was a truly great diagnostician, healer
and Magus. His diagnostic skills were legendary and I know of few equals. He did not have to
see the animal patient, or to have a detailed history of the case. Three of his methods are
a. "My body is patient's body; what do I feel ?": This was Erwin's favourite party-piece.
He would stop his car some kilometres from the farm and get out on the side of the road. He
relaxed into a type of trance and began to move the various joints and parts of the body, from
the head to the toes. He systematically visualised himself in the animal's body and "felt" for
any subjective sign in his own body to tell him what the animal was trying to tell him:
"My right eye is the (calf's) eye; what do I feel?";
"My left ear is the (cows's) ear; what do I feel?";
"My neck is the (horse's) neck; what do I feel?";
"My right hock is the (dog's) hock; what do I feel?"
Within a minute or so, he sensed in his own body the site of pain, discomfort, or other lesion
which he saw when he later examined his patient clinically.
b. Visualisation: (See above). Erwin also used visualisation (with his back turned to the
patient), and he taught this method successfully to other vets. I saw two novices of this
technique diagnose with great accuracy physically objective lesions (splint, periostitis, curb
etc) on horses which they had not seen until they had verbalised the diagnosis to observers.
c. Autotraining: (See above). Erwin would run his hand over the animal at a distance of 2-4
cm from the skin and sense a tickle, or itch, or sensation of warmth or cold as the sign that
that part of the animal was signalling distress to him.

Dowsing techniques can help in diagnosing the nature and location and causes of the problem,
as discussed above. They may also be used to determine which Channels are out of balance.
For example, is there something seriously wrong with the LU, LI, ST, HT, SI, BL, KI, PC,
TH, GB, LV, CV, GV Channel?
If yes: is the left side affected? right side?
Is the Qi Excessive, Deficient, or Blocked in the affected Channel?

Is there a physical blockage (scar, injury etc) along the Channel?

For this type of diagnosis, it is useful to have a symbol of the patient (chart or diagram)
showing the 12 main Channels and the CV, GV Channels. One concentrates on each
Channel in turn, noting any "yes" reactions for further questioning.
When Qi imbalance is located, one may dowse to locate the best points for therapy. For
example, in loin and leg lameness, the pendulum may indicate the BL and GB Channels as
the best for therapy. Then, counting down the points (or going over the body, or a chart of the
body) in the region BL23 to 54, one may get positive reactions in BL23,25,32,37,40 etc. One
may also find AhShi (sensitive-, "ouch-") points with the dowsing technique.
One also may ask how many AP sessions are needed (1, 2, 3, 4 etc ?), their duration (1, 5,
10, 15, 20 etc minutes) and the interval between treatments (0.5, 1, 2, 3, 4, 5, 6, 7 etc days)
Intuitive location of the best AP points for therapy: Classic books on AP state that the
master can "feel" the points as small holes or depressions in humans. Most of our animal
patients, however, have a hair coat which would prevent this.
Having observed and having talked to skilled medical and veterinary acupuncturists
(especially those who have some experience of paranormal methods), I believe they "know"
when they have located the point. (See the section on autotraining, above). Some people find
the AhShi points intuitively, merely by running the hand across the body, but not in contact
with it. As the hand, or the finger, passes over the AhShi point, the healer feels a muscle
tremor or hot/cold/itch sensation in him/her-self. This indicates to him/her that the point is
relevant. Pressure palpation of the point confirms immediately whether the "psychic
impression" was correct or not.
Relevant AP points also can be located quickly by the reaction of a pendulum (dowsing).
Another method is to (mentally) visualise the animal and to scan the body looking for the best
points to treat, having programmed the mind, in advance, to be drawn to these points.
In classic human AP, there are about 14 Laws which are used to choose the best points for
therapy. However, the Five Phase Points are said to be very important. Their choice in each
case is based on:
a. the diagnosed Chinese Syndrome (the symptom picture, which may indicate imbalances
between the Phases and within one or more Phases) and
b. the Chinese Pulse Diagnosis.
In vet AP, even if one wished to use the concepts of the Human Chinese Pulse to diagnose the
location and nature of the problem, or to select the best points to treat, it would be impossible
to transpose directly because of anatomical differences in the arteries and also because the
Five Phase Points are located on those parts of the limbs which show the greatest anatomical
differences from Homo sapiens, with his/her five digits. Some traditional vet texts, including
Klide & Kung, report that the Chinese Pulses may be taken in animals on the carotid or other
accessible arteries but few of the vet colleagues whom I know use this system. Those who do
usually can use other Pulse methods also (their own (radial or temporal) VAS or Chinese
Pulse, the patient's, or a surrogate's.

Of course AP points can be found by conventional anatomical relationships and

hypersensitive or AhShi points can be located by physical or electrical probing!
Case history 1: Horse lame (no further details). I tried to diagnose the case using the dowsing
method in a restaurant some kilometres distant from the animal, about which I knew nothing
except that it was lame. Erwin Westermayer had already seen this animal but did not tell me
his findings.
I asked the following questions in my mind (using my thumbs as a Y stick):
a. Limb lameness? (yes).
b. Forelimb? (yes). Hindlimb? (no).
c. Left fore? (yes). Right fore? (no).
d. Scapula? (no). Shoulder joint? (no). Humerus area? (no).
Elbow area? (yes).
e. Is this a left elbow lameness? (yes).
f. Dislocation? (no). Fracture? (no). Sprain? (yes).
g. Tissues involved: muscles? (yes). Ligaments and soft tissues? (yes). Bone damage? (no).
h. Duration: less than 1 day (no). 2 days (no). 3 days (no). 4 days? (yes).
Clinical examination showed that the horse had a lameness of the left fore. On palpation of
the elbow area, the muscles were sensitive to pressure. The owner said the horse was lame for
about 5 days!
Treatment indicated : AP? (yes), other treatments? (no).
Westermayer treated this case with needles in local points, AhShi points and a few distant
points on the forearm. The result was excellent.
Case history 2: Walter Greiff had told me in 1977 that many of his non-responsive cases of
ketosis in cows were associated with crossing streams underneath the stall. (In Germany, cows
may be tied in the same stall for up to 10 months of the year). Greiff practices at Donaustrasse
39, Grenzhof, Memmingen, Schwaben, Federal Republic of Germany. He has a mixed
practice. He has confirmed that many chronic cases (especially non-responsive ketosis) in
housed cattle are associated with geopathic zones.
We visited one such farm, in which he had located the crossing-point some 12 months before.
Meanwhile, the farmer had moved the cows to a new cow house. The old house was used as a
feed/fertiliser store and there was no visible clues to the location of the problem stall.
I first walked around the house, just inside the wall, and picked up stream (A) - (B). Further
searching revealed another stream (C) - (D). It was a simple matter to find the intersection

point (E). I stood there and pointed to the spot. The farmer laughed, nodding his head
violently : Ja! Ja!
Diagram of streams A-B and C-D crossing at point E (problem cow-stall).
_____(DOOR). ___________________
C ...|..............E...............|....
|____________ (DOOR) __._______|

One should always consider the possible association between disease and physical
location (high tension cables, geopathic fields, other Electromagnetic Fields (EMFs) etc).
Dowsers in Europe, Australia, Africa and America have reported that many diseases in man
and animals are associated with strong reactive points over crossing underground
streams or rock/ore fissures. Insomnia, arthritis rheumatism, asthma and cancer have been
associated with these places. Where cattle or other animals are confined to a stall or pen
directly over these geophysical reaction points, chronic disorders can arise, such as poor
growth, chronic ketosis and infertility. Orthodox treatment is often unsuccessful in these
cases. If, however, the animals are moved to a stall/pen which is free of reactive points, the
condition usually disappears quickly. Some animals, such as dogs and cattle (Yang animals,
expenders), avoid such places if they are not forced to stay there. Others, such as cats, bees,
ants and calving cows (Yin animals, gatherers), actively seek out these points.
Many human ailments are associated with the bed, favourite armchair or work area
situated directly over these "reaction zones". Most doctors and vets are not aware of these
effects. Treatment in these cases is to move the animal to a neutral zone, if possible. Failing
this, various methods can be tried to "neutralise" the effects. One such method is to drive an
iron bar 0.3-0.6 metres long into the ground upstream of each of the problem streams
directly over each stream before it crosses under the house. Many other methods ("earthing"
to copper water pipes, metallic grids, symbols, crystals, "power stones", and even "mental
cleansing" of the area) are discussed in the Dowsing Journalks (see references).
We know that the AP points are electrically sensitive points and that they form a network on
the surface of the body. They can be seen as the interface between the external and internal
environments. Exposure of the organism to adverse climatic conditions or geophysical fields
can influence the metabolism of the body via the electrically sensitive points.
In some cultures, before a house is built, dowsers are used to check the site before the
foundations are built. If there are many geopathic reactions the site to the foundations are
moved to a more satisfactory location, or one can try to heal, or rebalance, the abnormal Earth


Homoeopathic practitioners can also use the dowsing techniques to assist in diagnosis. Having
diagnosed the cause, one must choose suitable homoeopathic remedies. Here again, the
dowsing techniques can help. If the symptom picture suggests 3 or 4 remedies with similar
symptom pictures, one may decide by concentrating on the patient while asking the question:
is this one (of the 3-4 remedies) the best one for my patient?
Each remedy is tested separately and the "yes reaction" is taken to indicate the best one.
Alternatively a bottle of each remedy is put in a test area near a "witness" of the patient. The
pendulum or dowsing rod is used to test compatibility or incompatibility.
REMEDY ..........|..........


If more than one remedy is required, the "yes" reaction may be used to check if the
combination is compatible with the patient. (Some remedies neutralize each other. This
would be indicated by a "no" reaction).
Having chosen the remedies one may then check the potency, dosage and interval between
doses of each one as follows: what is the best way to use this remedy for this patient: (a) low
potency? high potency? If low potency, mother tincture? 3X? 6X? 6C? 12C? 30C? If high
potency, 60C? 120C? 1M? 10M? CM?.
Having decided on the potency, one can check the number of doses : 5?, 10?, 15?, 20?, 25?
etc. (Note: high potency doses are usually given only once or (twice). Then decide how many
doses per day: 1?, 2?, 3? etc and how many days rest between days of medication 1?, 2?, 3?




Of course the preceding sections on psychic diagnosis may seem to be superstitious, medieval
hocus-pocus (satirical Hoc est Corpus). I suspect that many self-styled "psychics and healers"
are little better than charlatans and confidence tricksters. However, some genuine healers find
these techniques to be very useful.
The validity of the psychic diagnostic technique depends mainly on confirmation by
more orthodox methods that the location, nature and cause of the problem is indeed
Having dowsed the case, do a conventional examination (anamnesis, physical + clinicalpathological)
osteopathic/chiropractic/homeopathic etc).
Then, if possible discuss (with humans) or mentally discuss (with animals) the following:
What do you think is wrong in your life, in your relationships, in your body, in your spirit?
What upsets you most? What hurts you most?:

Fire (HT, SI, PC, TH) : What excites/depresses you most?

Earth (SP, ST) : What are your great worries/obsessions?
Metal (LU, LI) : What makes you weep/sob/cry?
Water (BL, KI) : What frightens you (do you fear) most?
Wood (LV, GB) : What makes you angry/jealous/envious?
If you had a "magic wand", what would you most like to change about your spirit, mind,
body, sexuality, relationships, work, life?
Double-check the interpretation from the psychic, physical and psychological/spiritual data
and try to find the main lines of agreement between them.


Psychic healers often have no training in biology and medicine. Some of these people believe
that God acts through them; others do not believe in a God, but may use some type of
meditation, or trance, or "thought projection" to help the patient. The healer may be local
(near to), or far distant from, the patient.
Some vets and doctors have these gifts to a greater or lesser degree. They may not realise that
they have the ability and they may attribute their diagnostic skills and clinical success to
"luck" or good fortune as well as good medicine.
Four common methods of psychic healing are:
a. "hand healing";
b. telepathic healing, with or without symbolic aids and visualisation;
c. "radionic broadcast therapy" and
d. symbolic transfer of homoeopathic remedies.
These methods are used by many healers who know nothing of AP; but knowledge of Qi
circulation in the Channels as the basis of health, and of the Channel circuits and their
interactions, are ideal foundations for these methods of psychic healing.
a. Hand Healing: The patient visits the healer, who "lays hands" on, or near, the affected
parts. Sometimes a simple prayer is said asking for the ailment to be cured. The success rate
varies between healers but some are very good. Common conditions treated by such healers
include ringworm, jaundice, shingles (Herpes), gastrointestinal worms, thrush (yeast- or
fungal- infection of the orifices), haemorrhage, red-water (babesiosis in cattle).
A country-woman in west Sligo had been healing ringworm in this way for years; she touched
the part and said a prayer, asking for Divine Help to heal the lesion. Her protocol was three
sessions: Sunday, Wednesday and Sunday. About 1979, one of my aunts had a radical bilateral

mastectomy, followed by severe radiation therapy for breast cancer. Following the radiation
therapy, she developed dreadful secondary infection of the area. The infection was treated by
topical antibiotic and parenteral therapy. As there was no success after weeks of therapy, I
persuaded the healer, who had never tried to cure such a case before, to treat my aunt. She
used her usual protocol. By the second Sunday, the skin infection was completely cleared up
and had remained so for more than 17 years.
Oisin ... anaemia/stunting:
Hand-healing and AP: The hand healing technique can be applied to the AP system. Healers
emit increased energy discharges from their hands during the healing session, as has been
shown by Kirlian photography. One way to influence the Qi system is to concentrate on
balancing Channel Qi while passing the hands over the Channels especially in the problem
areas. In cases where a Channel is in Excess, the healer wills Qi to move to Deficient areas.
If there is no Deficient Channel to take the Qi Excess, will (visualise) the Excess to pass to
the excreta (urine/sweat/faeces). In cases of Deficient Channel Qi, draw on any Excesses
which exist to fill the Deficiency. If there are no Excesses, will (visualise) some Qi to come
from a number of other Channels (especially the reservoirs: the GV and CV Channels) to fill
the Deficiency. (Also advise on tonic diets for extra Qi and remember ST36 and BL43
(lateral to BL14) in chronic debilitating diseases). Remember the Luo (passage) points (KI04,
SP04; HT05, LV05, TH05; LI06, PC06; LU07, SI07; GB37; ST40; BL58) when
redistributing Qi among the Channels, whether using classic needling or psychic transfer.
QiGong: Modern Chinese Communists do not believe in a soul (a personal energy or memory
independent of the body) that survives death. However, recent unconfirmed reports from
China indicate that research in QiGong is producing exciting results. Mental and physical
focusing/control of body Qi is possible. It can be learned and used for many purposes,
including diagnosis and healing. Acupuncturists who are Masters of QiGong can often
"sense" the location of disturbed Qi in the patient and, without touching the patient, can treat
the disorder by directing their own Qi to the correct AP points.
b. Telepathic healing: With or without the conscious knowledge of the patient, by psychic
means, some people can help animals or humans to heal themselves. Such healers may be
with, or far distant from, the patient: they simply pray for (or visualise or concentratemeditate on) the patient and "project Qi, or Prana, or healing energy" to the diseased area,
Chakra or AP points. The session may last 0.5-5 minutes, or more, and is repeated as often as
is necessary.
There are many variations of this technique. To help concentration on the patient, the healer
uses the "witness" (focus of concentration) which best suits the healer's temperament. To
overcome the imbalance of life Qi, and restore it to normal, the healer "wills" (visualises)
healing energy to permeate the energy body of the patient.
In this technique the focus of concentration in absent healing may be a photograph of the
patient, a blood-spot or sample of hair, nails or saliva of the patient. Some healers merely
write the patient's name on a piece of paper and concentrate on that. Those who use the AP
system may visualise the patient's Channel system and "remove" the red flashing areas,
replacing them with a golden or white haze, if these are the healer's norms for healthy Qi (see
the dowsing methods of diagnosis).

Visualisation: Another type of approach is to visualise the patient at his/her worst, with all
symptoms and lesions exaggerated. Then "scrub out" this image from your mind's eye and
replace it with a positive one in which the patient is bouncing with energy and vitality.
Those of you who have read of Yoga will know of the concept of Prana, Kundalini and the
Chakras. (These concepts are quite similar to the Chinese concepts of Qi and the Channels).
One type of telepathic healing visualises the patient with the crown Chakra (on top of the
head) open. The healer then imagines streams of energy coming from the Cosmic Source of
Energy (or the God Force) beaming down toward the patient, penetrating the crown Chakra
and flowing all through the patient's energy system until it is ablaze with light. Then the
crown Chakra is "closed" and sealed shut, retaining the healing energy.
Symbols, diagrams and the "Sorcerer's Doll": Another focus of concentration is to use
two-dimensional symbols or diagrams, such as standard AP charts. Alternatively, one may use
three-dimensional dolls, such as those depicting the human and equine AP points. One may
(mentally) visualise needles or bursts of Qi (as golden (Yang) or white (Yin) energy)
penetrating the AP points, or the imbalanced Channels, most relevant to the patient's
condition. In very serious cases, where one may wish to apply longer stimulation, one may
physically insert needles into the correct AP points (or those located by the dowsing) in the
doll, willing the Qi to be similarly manipulated in the absent patient.
Such practices may upset the religious feelings of some listeners, as they are very similar to
voodoo rituals. If voodoo is seen as Black, the healing ritual must be seen as White, as the
intention is positive and good. All human gifts and energies (speech, sexuality, creativity etc)
can be used for good or evil. Conscience and intention are very important in the human
morality of thoughts, words and deeds.
The Silva Treatment Suites: See Diagnosis by Visualisation, section (c), the "Silva Mental
Laboratory". The Silva Work-space also contains every conceivable piece of computerised
treatment equipment which the healer may need: electronic therapy machines, acupuncture,
laser and ultrasound suite, physiotherapy and massage suite, sauna, hot and cold pools,
relaxation rooms, blood- and gas- exchangers, surgical suite, gamma-ray probes etc. The
Treatment Suites also have Counsellors and Professional Helpers, specialist consultants and
colleagues from the Mental World, who volunteer to help (on request), as needed by the case.
The subject to treated is presented mentally to the relevant suites for comprehensive
treatment. Personally, I use more conventional treatment methods, but I occasionally go to my
Work-space to help friends who are far away.
Techniques of telepathic healing are almost as varied as the healers who use these techniques.
The main thing is to have compassion for and sympathy with your patients and to wish them
everything they need to regain health. Love is the key!
c. "Radionic broadcast therapy". Radionic practitioners believe that their instruments can
broadcast healing waveforms. One well known company (Delawarr Laboratories, Oxford,
UK) recommend that the dials on their broadcast instrument are set to the inverse of the
diagnostic rate. For example, if the values on four diagnostic dials were 60, 10, 80, 20 for

disease X, to broadcast the healing energy, the values on these dials would be set at 40, 90, 20,
80 respectively. (Note : 60 + 40 = 100; 10 + 90 = 100, etc).
This type of healing is an extension of telepathic healing. In both cases we see a ritual of
concentrating on the patient ("tuning in" to the patient), followed by the positive intention to
help by correcting the energy, imbalance in the body and energy body.
d. Symbolic transfer of homoeopathic remedies: This is a method which can be used very
simply or in more sophisticated ways.
Having chosen the correct homoeopathic remedy, one may put it in a symbol ready for
"beaming down" to the patient. A circle or equilateral triangle is often used. These shapes
have esoteric and religious significance stretching back thousands of years. The medicine is
put into the centre of the symbol on top of (or beside) the patient's name, which is written
inside the symbol:

. Tom .

Occasionally a symbol of the medicine (for example, its name or a geometric shape designed
to represent the essence of the medicine) is used instead of the medicine. The healer then
"wills" the essence of the remedy to travel to the patient. A variant of this technique is to put
the medicine (or its symbol) into the well of a radionic broadcast instrument and to broadcast
the essence to the patient, as if it were a radio-wave.
One healing symbol which I use is shown below. It consists of an equilateral triangle, apex up,
in a circle. The circle is surrounded by another ovoid shape, topped by the great Omega and
bottomed by the great Alpha its end. The patient's name or initial is placed in the centre. The
significance which I place on this symbol is as follows. Triangle: the Trinity (Creator,
Saviour, Spirit). Circle: continuity, infinity, birth and death and rebirth. The triangle is sharp
and angled, a YANG (male) symbol. The circle is soft and round (YIN, female) and contains
the YANG. The alpha and omega are symbols of the Godhead also, the beginning and end of
all things. They are joined and surround the rest of the symbols.
The meaning is : "May my Patient in his/her short journey from God to God be flooded and
surrounded by the infinite energy of our Great God. May God protect him/her".
If this idea interests you, make up your symbol. It won't do any harm and it could do a lot of
good! On the other hand, if you show it to the wrong people, you may wind up in the nearest
asylum for the mentally disturbed!


The seers of the East and West have claimed that all living things have Qi, an Aura, or
Energy Field. This aura reflects the mental and physical state of the organism. It responds to
the internal environment of the organism and also to its external environment (terrestrial and
extra-terrestrial forces). It is the interface between the external and internal environments.

The AP points are the areas where the Energy Field is strongest. In disease, the energy pattern
at the AP points changes. These changes can be sensed (by paranormal sight or touch) by
psychics. With some experience, the nature and location of disease can be diagnosed by the
changes in the Energy Field. (By telepathic means, trance, clairvoyance or other paranormal
means, these changes can be sensed at great distances by trained psychics).
Healing can be stimulated by altering the Energy Field of the patient so that normal patterns
of energy are re-established. Transfer of energy from the healer to the patient causes this to
Those who are trained in the AP method can concentrate more specifically on sensing and
altering the Energy Field at those AP points which are most affected.

Some of you may have had paranormal experiences or may suspect that you have some
psychic healing power. If so, I strongly urge you to read up the techniques of dowsing,
radiesthesia, self-hypnosis and telepathic healing. I have touched only briefly on some of the
psychic technology. You must study the methods in much more depth. There are many
American and European books on these topics. One of the best of these is the Silva Method
of Mind Control (see references). Similar mental control can be learned by the techniques of
Yoga and QiGong.
Please remember that some of these books are of very poor quality. However, the idea is to
read widely on the methods and to find one which suits your temperament and abilities.
It is most helpful if you contact medical or veterinary colleagues who use psychic methods.
One such group is the Scientific and Medical Network (see Useful Contacts, under
References). This is a group of doctors, scientists, artists, writers and vets whose common
bond is that they believe in (and use) spiritual energies in their work and play. They hold
regular seminars and training sessions and they publish a fascinating Newsletter which covers
science, medicine, physics, metaphysics and religious concepts.
You could also join a local dowsing group and subscribe to the dowser's journals. The
American Society of Dowsers (ASD) and the British Society of Dowsers (BSD) (see Useful
Contacts, under References) publish journals which covers many facets of the diagnostic and
healing techniques.
Dream-trance/hypnosis: In occult traditions, thought (dream, conception, will) precedes
action (foundation, construction, reality). The Spirit(s) breathe(s) the dream/idea, which may
strike a number of people at the same time. Nothing is more powerful than an idea which has
reached its time. If enough people want something to be (to happen), it will, at least for them.
The dream precedes the blueprint, which precedes the Taj Mahal. Directed or controlled
visualisation (daydream) is a powerful tool.
Truth versus fantasy: Truth/reality is primarily opposite in trend to dream/fantasy but the
seeds of one lie in the other and the opposites of each lie in each. One can lead to the other.
Dreams or fantasy can have a basis in truth/reality and can develop into it, as in precognitive

dreams or medical diagnosis/healing using the inner (sixth) sense. Truth/reality can have a
basis in dream/ fantasy and can develop into it, as in human endeavour in the First World to
solve the problems of the Third World. One fingerless hand claps, as in most aspects of
My truth/reality may be your fantasy/nightmare. Our interpretation of the world is imperfect
and subjective. It depends on our senses, our training and, to some extent, on intuition/instinct
to fill in missing pieces of the image. Reason can be defective, a fact well known to those who
work with psychiatric patients.
If truth is certainty and our world uncertain, our world is fantasy. The main certainty for us is
death, the main uncertainty what then?
Hallucinations and delusions may be signs of serious mental illness or of exposure to alcohol
or psychotropic drugs! Those who attempt to use psychic methods or diagnosis and
healing must constantly guard against self-delusion. Let the success of the method in
clinical practice decide whether or not the method is justified as a technique in its own right or
as a supplement to conventional techniques. It is the clinical outcome of the case which
matters most. The aim of the healer is to help the patient to regain health. The healer must
decide whether this requires an orthodox or an unorthodox approach (or combination of
I ask you to keep an open mind on these questions. If some of you recognise these abilities in
yourselves, please read as much as you can of the literature on the paranormal. You will find
that your clinical success will improve when you combine these techniques with scientific
medicine. I am no expert in these methods but I have studied different approaches to these
techniques since 1973 and I am still trying to train myself to them: I am trying to rediscover
my birthright, the culture of my childhood.

I have discussed the main methods of diagnosis and therapy in relation to psychic healing. In
dowsing, the techniques used are many and varied. What works for one operator may not
work for another. The important thing is to have confidence in your own method and to get
plenty of practice with it.
If you believe that the patient must be present to get good diagnostic results with dowsing, it
will be necessary for the patient to be present! If you believe that a witness is needed for
distant dowsing, you will need a witness!
Your belief in yourself, self confidence and a sense of detachment (relaxation) are of the
utmost importance in dowsing, as they are in your professional, social and personal life.
Above all, any subjective diagnostic or therapeutic impressions should be confirmed by
objective evidence, especially the clinical response to treatment.
Psychic methods of diagnosis and healing should complement conventional methods. In the
first attempts at these methods, the novice may expect to find serious conflicts between the
psychic and orthodox methods. This should not be allowed to discourage further attempts. In
cases of such conflict, the operator should rely more on the orthodox conclusions. Later, as

he/she gains more self-confidence and experience, the psychic conclusions may become more
important aids.
Before one attempts psychic diagnosis, healing, or projection to a human patient's psyche or
energy field, one should get permission from the patient, or from the guardian; when
attempting to work with an animal in this way, permission should be given by the owner,
handler, or trainer.
Despite genuine attempts to learn the techniques, many of us may never develop significant
psychic abilities in this life. This, per se, should not cause us to be sceptical of, or to deride
others who have these abilities! These skills exist to a high degree in some people and we will
never know if they exist in us unless we try to find them.
I gave much thought as to whether or not I should discuss these topics with a scientifically
trained audience of vet colleagues. There is a danger that such discussion may undermine my
entire credibility as a qualified lecturer! Some of you may have been scandalised by these
topics. If so, I apologise to you and I ask your patience. Please, forget this section and try the
more conventional techniques. Let me assure you that the orthodox (physical) techniques
of AP are adequate for most conditions responsive to AP! Orthodox physical concepts can
explain AP satisfactorily, without the necessity of invoking the "paranormal".
The central thesis of this paper is that love and prayer are central to all healing. The great
healers known to me combine four attributes:
1. a high level of technical knowledge and skill
2. empathy with the subject and a consciously directed intention to heal
3. compassion with the subject and a spiritually directed desire to heal
4. deep wonder and humility at being part of the cosmic creative force, the source of all
Whether we like it or not, there is a growing consciousness of these topics in the West. It is
time that scientists discuss the "paranormal" even if its validity is not proven to the high
degree of predictability set by "scientific protocol". Therefore, I thank your Committee for the
courageous decision to include these topics in a serious veterinary seminar! To those of us
who have first-hand experience of psychic methods, they merely add another dimension to a
fascinating tapestry that is total reality.