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-   -   The idea that consciousness can have a direct effect on a living organism (http://projectavalon.net/forum/showthread.php?t=18899)

giovonni 01-04-2010 10:28 AM

The idea that consciousness can have a direct effect on a living organism
Taken from

STEPHAN A. SCHWARTZ, Editor - Schwartzreport.net

Therapeutic Intent. The idea that consciousness can have a direct effect on a living organism is an ancient and culturally universal belief. The shamanic cave art of Altimira, Tres Freres, and Lascaux presents compelling testimony that our genetic forbearers had a complex view of spiritual and physical renewal, one that has survived to the present unchanged in at least one fundamental respect. The intent to heal, either oneself or another, whether expressed as God, a force, an energy, or one of many gods, has consistently been believed to be capable of producing a therapeutic result. Why?

The answer must surely be that regardless of ideology or religion, culture, or race, the manifested result of Therapeutic Intent has compelled belief. It has survived and been used for thousands of years because people get better and the various practices seem worth preserving from generation to generation. This can be said, while still acknowledging that many people get well simply because of the self-correcting nature of Nature; or, to a more limited degree, from psychophysical self-regulation. And, from at least the third millennium BCE on, many more have regained their health because of the intervention of their civilization's health system. The high civilizations of the past, like those of the present, possessed a very sophisticated armamentarium. How they got it may still hold lessons worth learning today.

Modern scientists and clinicians have attained their understanding largely through instruments that quantify; objective measurement is our age's hallmark. The systems of the past relied on meticulous human observation, and clinical experience, passed down from generation to generation; in ancient medicine the practitioner was the instrument. It was an approach not to be sneered at. The Ebers, Smith, and Kahun Papyri, medical texts dating to 2,500 BCE, demonstrate the pharmacological sophistication of these ancient systems, and it is very impressive. In spite of the fact that Egypt is essentially a desert, with only a thin lifeline of green along the Nile, through trading and careful cultivation, Egyptian physicians knew about one-third of the botanicals listed in the modern pharmacopoeia. Equally significant, they used these botanicals for the same purposes for which we employ them today. They also understood naturally occurring antibiotics, and incorporated them into their practices.1,2,3

Nor were the Egyptians alone in these attainments. The Sumerian, in what is now Iraq, for instance, also possessed a sophisticated practical health system. Cuneiform records from the Nippur Valley make this point.4 It is a conceit to believe that until modern western technological medicine developed there were no meaningful therapeutics.

Two examples, both from Egypt, give some sense of the flavor and the subtlety of the achievements attained by these ancient therapeutics: Dynastic Egyptian workers were fed a diet emphasizing radishes, onions and garlic. To the archaeological community, and the other scientists who first examined the papyri recommending this, in the early decades of the last century, this diet was too medically sophisticated to be appreciated by the western medicine of the day. It was dismissed as an unscientific magical peculiarity from the past. The worldwide explosion of medical research which resulted largely from the demands of World War II, however, began to reveal a different story. Although it was conducted without reference to the Egyptian texts, it explained just how valid and relevant that ancient diet really was, and how important it is to explore ethno-historical source material from an interdisciplinary perspective.

In 1944, American researchers, Pederson and Fisher, reported on the antibacterial properties of onions, which were found to contain the natural antibiotic allistan, as well as other vegetables.5 In 1946, Rao, Rao, and Venkataraman of India and de Torrescasana in Spain published on the natural antibiotic principles of garlic.6,7 A year later Ivanovics and Hováth in Hungary, and Schmid and Karrer in Switzerland, described a naturally occurring antibacterial substance in radishes, which the Hungarians named Raphanin.8,9,10 It had antibiotic properties specifically active against, cocci and coli bacteria.11 We can now see what early 20th Century physicians could not. Such a diet was exactly what would be needed in the crowded worker villages of the Giza Plateau to reduce the occurrence of gastrointestinal disorders.

The Petrie Papyrus describes a procedure used by Egyptian physicians to determine whether a woman was pregnant, as well as providing families with the gender of their unborn child. The papyrus says:
You must put wheat and barley in a cloth bag. The woman is to urinate on it daily...if both germinate, she will bear. If the wheat germinates, she will bear a boy. If the barley generates, she will bear a girl. If neither germinates, she will not bear.12

At a casual estimation, this seems windy nonsense, of a piece with the complex incantations it accompanies. In 1927, however, two German gynecologists, Aseheim and Zondek developed a test using female urine which they claimed to be 95 per cent accurate in determining pregnancy in the first eight weeks.13 In 1933 another German, Manger, at the Pharmacological Institute in Wurzburg, demonstrated that the urine of pregnant women who gave birth to boys accelerated the growth of wheat. Those who gave birth to girls had urine that accelerated the growth of barley.14

As these two examples illustrate the truth is that when these early Egyptian medical manuscripts were first translated the scientific community, including the medical specialists brought in to advise on them, was not sufficiently advanced in its own understanding to evaluate what it was reading. A failure which has heavily colored the modern appraisal down to the present. More fundamentally, in this context, it suggests two things about Therapeutic Intent, and the importance of careful observation in unraveling how healing energy works. First, the idea of Therapeutic Intent was not a sad last resort forced on a people who had no other options but to give themselves over to magic and illusory gods; and, second, that in the absence of almost all instruments for measuring physiological change only an extraordinarily competent and structured technique of observation, widely shared through teaching centers and conferences could have created these medical systems. The only modern analogy that approximates is found in homeopathy, with its laborious process of provings and repertorization.

This is important because, if the Egyptians and the Sumerians were correct in their observationally developed physical treatments and pharmacologies, a conclusion based on modern technological research, perhaps we should be more respectful of their observations concerning the therapeutic power of consciousness. Their world view spanned millennia and although their beliefs in energetic relationships between the patient, the practitioner, and the force (in this case expressed as gods) may seem quaint to many materialist eyes, it is hard to imagine these pragmatic observers continuing a practice that produced no results. A conclusion that becomes even more compelling when one considers three health systems from antiquity which are still living and vital -- the Chinese, the Tibetan and the Ayurvedic.

Technological medicine finds its central metaphor in competition and struggle. This view of illness sees the body being overwhelmed by alien external forces not, as in the Eastern systems, the result of imbalances in the life energies with little differentiation between mind and body. Indeed, only recently and partially for the West, has Nature become a partner; the idea of energies that can not presently be measured, is a difficult leap for many to make. Western therapeutics are all developed through quantifiable measurement, and quantified reaction to their administration. Psychiatrist and oriental medical specialist Leon Hammer, contrasts this with the Chinese view that 'Qi shall be known only as it manifests itself, as it materializes, either physiologically or pathologically."15 Significantly, this does reflect the physicists' view concerning energy; only by the measurement of its manifestation, i.e., its ability to do work, is it known.

All of the successful, non-technological strategies for maintaining life have had no choice but to stress minute observation of the whole person to obtain understanding, whether pharmacologic or energetic. It is a world view strongly supported by culture. These ancient great systems, which have survived to the present age of instruments, are all rooted in cultures where a meaningful percentage of the educated population trains in some kind of discipline of self-observation and self-regulation.

In technological medicine, then, based in a culture which places little stress on self-regulation, who can be surprised that the one branch of the health sciences, psychotherapeutics, which does stress observation, is the one which finds the idea of energetic interactions most comfortable, either within an individual, or between individuals. It should come as no surprise that a very significant proportion, perhaps an absolute majority, of those in the health professions who are interested in energy medicine come from these same psycho-therapeutic communities. Dating at least to Freud's libido discussion in The Anxiety Neuroses, in which he proposes an energy whose affective activity in the unconscious produces changes in an individual's mental and physical well being, the idea of energy has been an overt part of the refereed literature.16 And within the psychotherapeutic field, perhaps only those of a mechanistic behaviorist bent would not acknowledge perhaps only those of a mechanistic-behaviorist bent would not acknowledge some sense of energetic interaction between practitioner and patient.

The reductionist view, correctly from its bias, sees diseased organs, dysfunctional systems, and discreteness. The therapist is a warrior in this scenario, trained to do battle. Western health professionals, practicing modern technological medicine, pride themselves -- it is a core tenet of the literature -- on making sure that the administering practitioner not be a part of the healing process. Given such a view, it would be surprising if considerations concerning energetic interactions were to receive much attention. By its nature, technological medicine stresses a theory of illness and eschews an overall theory of health, let alone a sense of a network of life in which each individual organism resides like a cell in a meta-structure -- the network of life. Yet all three of the Eastern medical systems see exactly that.

Instead of organs, the Eastern systems see an entire person; instead of discreteness, they see a complex of energetic inter-connectedness between practitioner, patient, and the life network. Instead of warriors in battle, they are handmaidens assisting a return to balance. Their own life energies are inextricably inter-twined with those of their patients, and their emphasis is on prevention and a theory of health.

We in the West are at the threshold of understanding these interactions, just beginning to develop protocols for double-blind quantification, and only a little ways further towards understanding the physiological effects. It would be a grotesque mistake to abandon the intellectual gains made through our technologies, or to discard the scientific method which provides the mechanism for our insights. However, it does not follow that because our house is the one brightly lighted now, that we are the only consequential residence in history's human village. If many observers, over many thousands of years, from many different cultures, have reported these energetic interactions, and demonstrated their therapeutic usefulness, perhaps our contribution, as with the barley and the wheat of the Petrie Papyrus, is to discover exactly what is happening, and how to optimize its effects.

We will prosper, no less than the ancients, by following the leads suggested by close observation providing we do so without a cherished outcome. The skills and attainments of reductionist technology combined with the observational insights of a wholistic vision which has proven itself across time, can produce a synergy whose gifts must be greater than those achieved by either world view alone.

greybeard 01-04-2010 10:41 AM

Re: The idea that consciousness can have a direct effect on a living organism
Think you are right.
Have seen amazing things happen in healing sessions by the power of intention, but without looking for an end result.

mudra 01-04-2010 01:15 PM

Re: The idea that consciousness can have a direct effect on a living organism
Thank you for bringing this up Gio :)

We are souls living a human experience ..Spirit .. Heart is where is all starts .. if we are not taking these in consideration then we are blindly looking at the tip of the iceberg not knowing what it's foundations are. When spirit and Heart are well grounded balance and harmony naturally ensues all the way down to physical manifestation .

The following are excerpts from a text written in 1932 by the Agni Yoga society
It gives a good insight on what my point is .


Action, even the most exalted, touches comparatively low strata; only thought, in its nature, can act upon the Primary Substance. Multitudes of thoughtless actions remain at the surface of existence, undifferentiable from the actions of the animal world. But if we speak of straight-knowledge and the heart, it is necessary to affirm thought as the power and co-creator of Existence. Notice that I do not speak of discussions, nor of pondering, but of thought, which sweeps through the surface of Substance with its individual rhythm, and thus creates infinitely!

Thought is the manifestation of vital happiness; thought that is rent from the heart will not penetrate the surface of Being, but thought that comes from the heart is like an impetuous arrow!

If during the Black Age thought was centered around man and magnetism was spread across small distances, in the New Age thought is Space! Therefore, one must not think personally but spatially.

We say that sickness comes from the imperfections of past and present. One should know how to approach the cure of sickness. To the regret of physicians, the process toward perfection is the true prophylactic measure. It can be understood that the process toward perfection begins with the heart, and it has not only a spatial but also a narrow material meaning. Mothers carry their children close to their hearts as a panacea for calming them, but usually one is unaware that this holding close to the heart creates a powerful reaction. Thus, also in the Subtle World we gather people close to the heart for strengthening and for cure. Of course, the heart loses a great deal of energy through such strong application. But, then, more than once has the heart of a mother been represented as transfixed by swords and arrows, a symbol of the acceptance into the heart of all actual pains.
Not only in developed sicknesses but at their inception is the cure through the heart especially potent. At present, this remedy is almost forgotten, but it is no less powerful than a blood transfusion, for through the reaction of the heart the finest energy is transmitted without the unpleasant low admixture of blood.

Healers are divided into two groups: one heals through the laying on of hands or through the direct glance; the other sends a heart current from a distance.

Healers through the heart current act in the physical as well as in the subtle body. Attention should be paid to the phenomenal side of life, it is far more substantial than it seems.

Love Always

Rareheart 01-04-2010 03:34 PM

Re: The idea that consciousness can have a direct effect on a living organism
Excellent topic...
I've always been an advocate of consciousness created reality. Modern science is leaning toward this concept as well. It seems simple to me...without your observations, nothing can exist.
Quantum physicists disagree on what 'mechanism' provides the foundation for reality...though they agree, somewhere in the equation "a miracle" occurs.
The Copenhagen Interpretation, developed primarily by Neils Bohr and Werner Heisenberg, states basically that there is no deep reality. It divides the world into two categories...quantum entities and measuring devices...without one, the other can not take form.

All very interesting...imho.


Stardustaquarion 01-04-2010 05:52 PM

Re: The idea that consciousness can have a direct effect on a living organism
I had practical experience with water and food using the techniques from Sliders 2 by Ashayana Dean; it really changes the flavour and even density of water and food

I have used it too for the bath water and it makes it silkier

We did a controlled experiment and worked each time

The water is actually much better that crystal water made with tugtupite (which used to be the top of my list)


joe2288 01-04-2010 06:19 PM

Re: The idea that consciousness can have a direct effect on a living organism
I remember reading an article one day stating consciousness is in a way the

Back bone of all creation and the universe. Basically without consciousness

there would be no universe or creation. This boggled me because I always

assumed matter came first, which created more complexities and eventually

consciousness, but what this article stated consciousness came first. It

still boggles me to this day.

giovonni 01-04-2010 06:57 PM

Re: The idea that consciousness can have a direct effect on a living organism
Thank you all for responding. :original:

here is something I've been looking into in regard to this subject:

The Five Point Definition of Holistic Quantum Relativity:

1. Holistic Quantum Relativity seeks to integrate Spirituality and Science and also the four forces -- gravity, electro-magnetism, strong and weak forces -- with the unifying fifth force.

2. Holistic Quantum Relativity consists of Einstein's General Theory of Relativity in its original unaltered form but enhanced by the mathematical formulation of the well-established phenomenon of spontaneity or consciousness in nature as evidenced in the observed spontaneous expansion of the universe, spontaneous conversion of mass-energy in the wave-particle duality, and spontaneity or consciousness of the human mind.

3. Since the original formulation of general relativity remains unaltered, the Holistic Quantum Relativity retains all the validity and predictability of a vast array of scientific experiments and universe observations. However, the enhancement or augmentation of general relativity by addition of an additional equation representing spontaneity or consciousness in nature not only resolves its known deficiencies and singularities, but also resolves all inconsistencies with quantum mechanics.

4. Holistic Quantum Relativity provides a mathematical framework that explains the inner workings of quantum mechanics and resolves its own unexplained paradoxes such as the Quantum Measurement or the Observer's Paradox, parallel universe, Heisenberg's uncertainty, non-locality (infinite speed of light) etc. Further, Holistic Relativity resolves the well known paradoxes of cosmology such as the Big Bang singularity, superluminous inflation, dark energy, dark matter, the paradox of time and evolution, and future of the universe etc.

5. Holistic Quantum Relativity builds a seamless bridge between science, spirituality, and religion resolving their log-standing conflicts related to creator, creation, purpose, meaning, and genuine happiness.

Albert Einstein and The Theory of Relativity

Albert Einstein said, "Herr Gott wuerfelt nicht!" which means, "God does not throw dice!" This Holistic Quantum Relativity post seeks to further the Socratic Dialogue in regard to unifying spirituality and science.

Einstein's theory of relativity deals with Newtonian physics when energies or velocities are near the speed of light. Relativity is usually thought of as modern physics since it was developed at the start of the 20th century and could only be tested in the realm available to scientists by high technology. However, relativity primarily completes the revolution that Newton started and is also highly deterministic as is much of classical physics.

In the holistic viewpoint of relativity theory, concepts such as length, mass and time take on a much more nebulous aspect than they do in the apparently rigid reality of our everyday world. However, what relativity takes away with one hand, it gives back in the form of new and truly fundamental constants and concepts.

The theory of relativity is traditionally broken into two parts, special and general relativity. Special relativity provides a framework for translating physical events and laws into forms appropriate for any inertial frame of reference. General relativity addresses the problem of accelerated motion and gravity.

Our previous posts have elaborated on the quest to unify the four forces -- gravity, electromagnetism (including light), strong and weak forces -- into one Unified Force utilising the concept of Holistic Quantum Relativity, which hinges on multiple spiritual planes and consciousness levels. The Great Spiritual Masters refer to multiple planes often: Physical, Astral, Causal (= The Universe); Par Brahmand (= Beyond Universe); and Sach Khand (= True Abode). Sant Mat (The Way of the Saints) has pointed to the Relative Permanence of visible and invisible worlds, and this is also worth noting.

In the ancient Spiritual texts of India and within the Abrahamic faiths, several concepts, metaphors and symbols are presented relating the individual to The Holy Trinity of spirit (Supra-Universal Consciousness, Universal Consciousness and Observer or Individual Consciousness) and to the four forces of matter, with seven the sum of both or the merging of spirit and matter. Other IntentBloggers have attempted to integrate the fundamental aspects of Computer Science with Spirituality.

Please note, I am not endorsing this material only passing the info.
But I do believe in integrating spirituality and science
into making life here on this earth better for all life forms. :thumb_yello:

here are links relating to this material;


Rareheart 01-04-2010 11:30 PM

Re: The idea that consciousness can have a direct effect on a living organism
I'm all for integrating science and religion, and believe we are working toward that end. As violent as modern society is, it pales in comparison to life in previous centuries.
The "enlightenment" of the 17th century has been slow in progress, yet has no doubt gained ground.

We would have been burned at the stake for this discussion 300 years ago.

giovonni 01-05-2010 01:28 AM

Re: The idea that consciousness can have a direct effect on a living organism

Originally Posted by Rareheart (Post 216290)
I'm all for integrating science and religion, and believe we are working toward that end. As violent as modern society is, it pales in comparison to life in previous centuries.
The "enlightenment" of the 17th century has been slow in progress, yet has no doubt gained ground.

We would have been burned at the stake for this discussion 300 years ago.

:blowup: :mf_popeanim:

Some here ~ might have been? :naughty:

conkroach 02-12-2010 03:58 PM

Re: The idea that consciousness can have a direct effect on a living organism
Read the books by Dr. Bruce Lipton. Amazing information. He is a cellular biologist who concluded our thoughts and intentions directly affect the cell membrane, the "brain" of the cell. He also says that our DNA does not control us, but our thoughts do.

K626 02-12-2010 04:03 PM

Re: The idea that consciousness can have a direct effect on a living organism
There is also a two way field with the planet. :original:

Fredkc 02-12-2010 04:39 PM

Re: The idea that consciousness can have a direct effect on a living organism

Please note, I am not endorsing this material only passing the info.
But I do believe in integrating spirituality and science
into making life here on this earth better for all life forms.
Religion, without science is just wishing.

Science without religion is just lab results.

Fred (who made that up after his 2nd coffee kicked in)

conkroach 02-18-2010 06:46 PM

Re: The idea that consciousness can have a direct effect on a living organism
This is the difficult part for me. When stating or practicing my intention and desire, I have trouble removing my attachment to the outcome. How do I distance myself from the result I so desperately crave? How do I not cling to the idea of my being healthy again? How does anyone who is ill simply intend for something to manifest and then toss it to the wind without caring about the outcome? I'll just keep trying.

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