The Science of Dowsing and the Dowsing of Science by Pete Warburton

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4.0 _THE SCIENCE OF DOWSING and THE DOWSING OF SCIENCE_

Physics

Science today cannot explain dowsing because physics cannot yet measure the magnetic and space/time energies involved. A future unified science should explain all aspects of dowsing (physical/biological/psychological/social). Three major problems: in physics, no unity of quantum physics and general relativity; in neuro-physiology/psychology, no theory of consciousness (Searle 2007); and no theory of survival after body death (Snyder 2007). A major problem of physics is that in quantum theory, space/time are independent variables, but in general relativity theory, space/time are dependent variables.

Dowsing phenomena do not fit into today's physics, so we take a "metaphysical" view. In the history of science, such speculations are known as "empirical metaphysics". William Berkson (1974) recounts how physicists, from Faraday in 1819 to Einstein in 1919, used Fields of Force as a model for guiding scientific investigation, a model lacking empirical support at the time. Such models are metaphysical because they are used by experimental scientists despite incomplete and conflicting evidence.

Some metaphysical models fail: phlogiston theory of heat, Newton's alchemy (Dobbs 1975), Goethe's theory of colors. Faraday's model was successful, for it led to Maxwell's equations, Hertz's waves, today's electronic technology. Today's empirical metaphysics can be found in p 17 this paper, Searle (2007), Lipton (2005), Baxter (2003), Tiller (2001), Narby (1998), Wilson (1998), Targ (1998), Arp (1998), Yam (1997), Albert (1994), Bird (1990, ch 1), Motoyama (1981), Puharich (1962), Reichenbach (1852).

Einstein failed to unify relativity with Maxwell's equations, so probably he was wrong that the speed of light is a basic constant. Feynman (1964, p II-18-8) explains Maxwell's equations with the speed of light a fundamental constant, rather than as a function of the electical/magnetic constants (as Maxwell did in 1864), then says we don't understand magnetism (p II-37-13): a wrong turn for physics. Bohr was wrong that an electron has only the properties physical law says (Copenhagen interpretation).

Tiller (2001) describes electronic devices imprinted by human meditation, which affect the pH of water, enzymes (in vitro), fruit fly growth (in vivo), and "conditions" space. Relativity and quantum physics may be unified in a future thermodynamics (the latter two are both probabilistic). Tiller's book is mostly technical physics, with consciousness joined to biology and classical physics (a scientific revolution).

Magnetic energies, in my model (following Tiller 2001, 1997), are a function of magnetic monopoles, a generalization of Maxwell's equations. Probably today's push to "quantize" space/time will fail because space/time is continuous. Geometry is full of non-quantizable/transfinite numbers (√2, π, etc). Electrical/magnetic forms exhibit finite Fibonacci numbers to reduce surface stress (Li 2005), but growth may involve transfinite numbers (Fibonacci series approximates the golden ratio ø; Lawlor 1982, p 67).

The principles of space and time are the subject of descriptive geometry (Lawlor 1982). If we think of time as two dimensional (past/present/future and duration/specious present, at right angles; Broad 1959, p 769), then we can construct temporal right triangles and the progressions (arithmetic/geometric/harmonic) described by Lawlor (1982). Space/time energies may be noncommutatative (Connes 2006).

If we write the Pythagorean theorem as a² + b² - c² = 0, it can be interpreted as a conservation principle (even if we are not sure what is conserved: length? space? energy? etc?). In mathematical physics, + and - indicate conservation principles, divide indicates a ratio, multiply indicates an inverse ratio. The

Pythagorean theorem has been generalized across solid geometry, curved surfaces, and relativity theory. Thus a physics of space/time continuous energy is constrained by geometric conservation principles.

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What, then, would be the relation between discreet energies and space/time energies? Any field theory gives such a relationship (quantum field theory, general relativity, Maxwell's equations, Newtonian potential energy, etc). Einstein (1950) suggests that Newtonian energies (non-charged mass, etc) relate to space/time as a symmetrical tensor, and Maxwell's equations relate as a skew-symmetric tensor.

I propose that a future physics may be constructed by:

- group together the laws/principles that give the relationships among discreet electric/magnetic energies;

- group together the geometric laws/principles that give relationships among space/time energies;

- relate the two types of energies with symmetric, skew-symmetric, etc, relations among them.

"Dark matter" may turn out to be temporal, and "dark energy" may turn out to be spatial.

Physics went wrong in holding consciousness basic, not a product of biological evolution. Eddington (1928) describes "two tables", the solid table we see/touch, and the table of electons/protons/empty space. He concludes the first is real, but the second a mathematical fiction invented by physicists to account for their observations. The Copenhagen interpretation of quantum physics and Relativity enshrine the priority of human mind and sense-objects over reality. Sellars (1963, ch 1) drew an opposite conclusion: that the electrons/protons are real, and that the table we see is a construction of the mind (Freeman 2000, p 90).

Also relevant to the physics of time is the psychology of precognition, which seems not to be a literal

foreseeing of the future, but a "remembering of one's own future mind" (Targ 1998, p 127). Precognition and dowsing involve our intentions about the future.

Earth Energies_

Many growth patterns are geometric, so 2-dimensional time seems to be part of the world, and not just a mental feeling of duration. Richard Feather Anderson (1995) writes that there are eight "Patterns of Life", dynamic space/time patterns to guide the energies of change and growth.

1) Spiral

2) Alternation

3) Meander

4) Spheroids

5) Helix

6) Close-packing

7) Branching

8) Explosion-radial

Probably all of these patterns are to be found in crop circles. Emotional traumas that unground DNA

may distort the right angles among spatial polarities, and traumas that disharmonize growth processes may distort/stop the temporal progressions among the Patterns of Life.

Dowsing overlaps with Geomancy and Feng Shui, covering a broad range of topics, from geopathic zones to the dowsing of sacred places (Swan 1990). Earth energies seem to be a composite of physical and biological. Yin and yang seem to be magnetic/physical, but also masculine and feminine (dna), which we then project back onto earth and sky. Shlain (1998, pp 1-44) describes the feminine right/spatial brain and left side of the body, and the masculine left brain/temporal and right side of the body.

The biological effects of earth energies are another challenging puzzle. Alex Champion (2001) proposes that mazes (Cretan, Chartres, etc) have two basic geometrical patterns: the meander pattern (electrical/

magnetic energies?), and the 180 degree circular or spiral pattern (space/time energies?). A three-

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dimensional earth maze also has a sine wave pattern: the mound above, and the path below, earth level.

The work with geopathic zones raises the question whether these zones are pathological by nature, or because of our limited understanding of the phenomena, or because of "pollution" by disharmonious

people, animals, spirits, etc. I am inclined to feel that earth energies in-and-of themselves are neutral between good and bad, healthy and unhealthy (except for problems such as hot sulfurous volcanoes, etc).

What seems to be the case is that disharmoneous people can pollute their environment, and the

environment then pollutes people who are stressed. Global and local grid lines seem, for the most part, to be negative energies in need of cleansing. Ancient religion ceremonies may have evolved to cleanup the

environment, and to help people to heal themselves. Perhaps Stonehenge was built for such ceremonies.

Walking a labyrinth may unground people, causing them to confuse ungrounding with spirituality.

Biology_

DNA theory is making progress in accounting for how exons, introns, transposons, retrotransposons, and epigenetics (how genes turn on/off) operate (Mattick 2004, Gibbs 2003, Narby 1998). DNA is an excellent receiver/transmitter of vibrations of all kinds (including psychic energies) that harmonize all DNA in all cells. Given communication among cells and conscious minds (Baxter 2003), we have an explanation of how dowsing and mental intention can bring about self-healing.

Lipton (2005) describes epigenetic changes due to environmental effects. Also electromagnetic effects are transmitted faster than chemical effects, so vibrational healing (accupuncture, homeopathic, etc) can be more effective than western medicine. The body uses the same chemicals for different effects in different parts of the body, so drugs (hitting all parts of the body) may have serious side-effects. Positive beliefs may heal you, negative beliefs sicken you. His book is the best account yet of how self-healing works.

His criticism of Darwin for emphasizing competition is more about "social darwinism" than evolution, and he does not see morality as part of evolution. Waal (1996) explains the evolution of moral behavior in chimps, and points out that alpha chimps fight only 5% of the time, and are loving and cooperative 95%.

Ed Stillman (1997, 1998, 1999) reports that dowsers (while dowsing) have an unusual brain pattern: strong coherence on brain right and left sides, across all four types of waves (delta, theta, alpha, beta). He raises the question: Is dowsing more accurate with eyes open or closed? (Different brain wave patterns.)

People who meditate also get into three or four of these brain-wave/brain-states, but seem to be more interested in the experience than dowsers, who are interested primarily in information (yes/no answers) rather than the experience.

There have been suggestions that alpha/beta are for exploring the external world, theta/delta for exploring the internal world; and that to go primarily alpha/beta results in experiencing one's body as external (out of body), to go primarily theta/delta results in experiencing the world as internal (unified oceanic feeling).

The human body is sensitive to biomagnetic energies, which are a function of earthly linear paramagnetic energies and stellar nonlinear diamagnetic energies. Two thousand years ago the earth was entering the Pisces constellation, and now it is moving on to Aquarius. The sun cycles through the 12 constellations of the Zodiac in about 26,000 years (Shlain 1998, p. 227), which may be a basis for astrology, and for numerology based on birth dates.

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In biology, there is a dispute as to whether microbes are monomorphic (single form), or pleomorphic (form changing, Bird 1990, ch 1), which has implications for dowsing and self-healing. Freeman (2000) gives an excellent account of how the brain functions, which seems basically correct. He gives a functional account of human consciousness (ch 6), but he does not account for sensuous qualities (qualia). I (and John Searle) would dispute his Humean denial of causality (pp 126-133).

There is scientific evidence for human reincarnation (Stevenson 2000); but run-of-the-mill past-life stories are problematic, and seem to be a fragmentation past/present/future time. Even so, past life stories are at least symbolically true (like a dream), and are important in self-healing.

1) When a past life trauma is resolved, it can no longer be dowsed. Did the past change?

2) People can resolve traumas with family members within a single life time. We are not so inept as to need 10,000 years experience with the same persons over and over in order to resolve problems, as so often happens in past life stories.

3) Past/future lives seem to occur as a "set of lives" related to a present life trauma.

4) Dowsing a person's traumas over a period of time, past lives seem to be overlapping in time, not sequential. Perhaps the lives are concurrent, or perhaps past lives are mirrors of today's life (rather than today's life being a consequence of past karma).

There is a story from psychic archeology that indicates souls may be earth-bound for as long as four hundred years (Schwartz 1978, chap 1). If we get a new theory of magnetics (in 10-20 years?), we may also get a device to talk with earth-bound souls, and our culture may be revolutionized.

Psychology_

Science today has no explanation of sensory experience, of how we experience colors, shapes, emotions of love/fear, etc. Searle (2007) explores the issues, and the lack of scientific theory. Consciousness may be a field with conservation of space/time, but no electromagnetic mass/energy (so a feeling of free will). Puharich (1962) speculated that consciousness may be gravitational, and he may yet be proven correct.

The brain/mind is plastic. People wore periscopes that turned the visual field upside down (or reversed right/left), but two weeks later vision was normal. When they took off the periscopes, the visual field again was upside down (or reversed right/left), but two weeks later was normal (Dolezal 1982). We need a theory of how that is possible.

Today's psychological theories of perception involve the mind in building models of the world, projecting the model onto the world (Freeman 2000, p. 90), and then correcting the model in light of feedback from the world and the people in it. So it seems that our mind construct our conscious experience (colors, emotions, intuitions, etc).

In _The Tibetan Book of the Dead_, the point of chanting over the deceased for seven week is to assure the soul that whatever heaven or hell it experiences, is of its own making. So our dowsing experiences are created by our minds in response to energies from the world. Dowsing makes sense as another mode of mental creation based upon external energies. It may be that retrotransposon DNA "conditions" space (Tiller 2001, ch 6) so that a psychic structure can exist in time/space long after the DNA that created it has disintegrated with the death of the body.

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We do not have a scientific theory of human sexual energy, which seems to be involved with UFOs/ETs

(Vallee 1988). Probably masculine is magnetic/sky (north/east), feminine magnetic/earth (south/west).

The left-brain processes temporal information, the right brain spatial information (Shlain 1998 pp 1-44).

Human thinking involves abstractions, created when we sort items of our experience into categories. Wilson (1998, p 153) describes the human "dyadic instinct": the tendency to sort phenomena into two-part classifications, such as day-night, etc.

In dowsing, this shows up in distinguishing yin-yang, ego-soul, mind-body, but then not really knowing what yin, yang, ego, soul, mind, and body really are; but only in knowing that one is different from the other. Abstractions, such as numbers, are not outside the mind (Casti 1996).

Narby (1998) explores, in his superb research, how shamen learn which herb heals what, from talking to plants. They see a "cosmic serpent" or a ladder, which Narby thinks is DNA. His work suggests ways that a mind may comprehend and cause self-healing by way of DNA, and lends support to Walt Woods' (1994) suggestion that dowsing techniques can repair "broken" DNA. If mind affects DNA and DNA affects evolution (Kazazian 2004), evolution is not mere random mutation, but partly mind-driven (Narby ch 10).

Engel (2002) points out ways in which chimps know how to use local plants for self-medication. One wonders if apes also communicate with the DNA of plants to determine which plant is good for which ailment. Who knows, maybe chimps are dowsers.

In theories of dreams, we have Freud's theory that dreams arise from the subconscious, but mainstream neurochemistry claims that dreams are random results of brain chemistry during non-REM and REM sleep. I suspect both are true: that brain chemistry contains the 18 polarities of the psyche/body, so dreams result from both chemistry and the subconscious.

The Social Sciences_

Dowsing and self-healing are part of a much larger picture. Morgan (1994) sketches how a pre-industrial people use dowsing and healing in their daily life. She describes how the Australian native people set out on a desert trek each day, and dowse for water and food on their way (a feat we "moderns" find hard to fathom). She also describes various healing techniques of the native culture.

The healing traditions of Shamanism are widely documented (see references in Narby 1998). The shaman tradition combines dowsing, geomancy, and much more. Shamanic drumming seems to release traumas and to stimulate unconditional love and harmony in all parts of the body.

The shaman has the power to control spirits, at least to prevent harm to her/himself and clients, at most to gain help from spirits to heal clients. Merely to hear and speak with spirits, without controlling them, is a sign of madness, not a sign of being a shaman. For the shaman, control of spirits and psychic energies plays the role that predictability and control play for scientists, engineers, and dowsers.

The following report (Eliade 1951) recounts a recurring healing by an Eskimo shaman:

There comes a time when the fish and mammals of the sea no longer come to the people's

fishing grounds, and starvation looms. The shaman, in trance, journeys to the bottom

of the sea to plead with a goddess to release the fish and mammals she has penned up

because of her anger at the people.

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When the shaman awakens from trance, he does not immediately tell of his journey.

Instead, he tells the people of the anger of the goddess. The people begin to confess

their misdeeds, and there is a communal catharsis. Then the shaman says the goddess

has agreed to release the fish and mammals because the people have repented.

I suppose there are many ways to understand this event. What comes through to me is that human misdeeds may so pollute the environment that the animals cannot live there, and a group meditation can cleanse the earth. Perhaps Stonehenge was built for such ceremonies.

The Frontiers of Science and Religion_

Dowsing takes us not only to the frontiers of science, but also to the frontiers of religion. As our knowledge progresses, we may have to shift both religious and scientific views.

Traditionally, possession by demons, spirits, etc., has been a spiritual concern. If dowsing is a matter of natural energies, then possession may be a matter of energies and psychological traumas. The ancient Tibetan Buddhist beliefs may be true after all: the soul survives the death of the body, and god(s) are part and parcel of the natural world just as living human beings and disembodied human spirits are (Evans-Wentz 1927). Targ and Katra (1998, 1999) explore the relation of spirituality to healing.

The Unity of Science_

Biology and psychology are putting human capabilities into an evolutionary perspective. Waal (1996) extends evolutionary theory to account for non-human primate morality and culture. Deacon (1997) extends evolutionary theory to account for human language and social development.

The evolution of epigenetic rules (Wilson 1998) may account for differences in cultural behavior (Benedict 1934, ch 5 on the Trobianders and the Dobu). In the future, political and economic behavior

(Diamond 2005, Warburton 2003) may also fall under evolutionary theory.

The capability of humans to learn language and morality is nature, but which language and which morality, is nurture. When capabilities have survival value, they may become genetic. Culture, if stable over 100 generations, becomes part of the environment to which humans genetically adapt. Some biologists have doubts about Darwinian evolution, but the doubt seems to be whether mutations are truly random, or have (unknown) causes.

William Tiller (1997), Stanford University (retired), has collected in this book, accounts of his experiments with dowsing and other paranormal phenomena over the past 30 years, plus his proposed new physics. His work is the best attempt to date to present a scientific theory accounting for a diverse range of paranormal phenomena. Sections of the book cover his dowsing work, and his conclusions about dowsing (pp. 132-3, 152-163).

All of this, Tiller weaves into a physics theory in which spirit (which is everywhere, all the time) creates consciousness/mind, which creates energy, which creates matter (i.e., the "moral order" of consciousness creates the "causal order" of science). Tiller has sketched a possible account of how dowsing may fit into such a unified science.

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Edward O Wilson (1998) sketches a more traditional view of the grand unity of science (the "causal order" of science creates, by evolution, consciousness and the "moral order"). Some problems are:

1) Wilson stresses the unity across all sciences, but today there is no "consilience" between quantum theory and general relativity theory in physics, the foundation of Wilson's reductionist unified science; and therefore no account of the energies dowsers work with.

2) There is the not-totally-resolved problem of "junk" DNA (Mattick 2004, Gibbs 2003, Narby 1998) which may make Wilson's account of genetics much more complex.

3) If Pasteur's theory of monomorphic microbes is wrong and the theory of pleomorphic microbes is correct (Bird 1990, chapter 1), then Wilson may be wrong about future biology.

4) If the human mind is aware of DNA (Narby 1998) and dowsers can repair DNA (Woods 1994), then medical science is in for a shock, and developments will not be as straight forward as Wilson assumes.

5) Wilson (1998, p 107) denies the existence of senuous qualities (qualia), thereby misunderstanding that consciousness is a mystery (Narby 1998, Searle 2007). Also, our free will versus the causal determinism of neurophysiology is a problem (Searle 2007).