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FCB: CJ:
May 1998
Introduction
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Despite being developed over 30 years ago and there being perhaps more research to
support it that any other conceptual framework for nursing, the Science of Unitary Human
Beings (Rogers 1970, 1986) is rarely explicitly used in nursing practice outside of North
America (Fraser 1996), although paradoxically, if the Science of Unitary Human Beings is
an adequate and accurate theoretical framework, it could be argued that it is being used
every day, albeit implicitly, by nurses throughout the world. As you might expect then,
the framework is gaining in popularity throughout the world and in such places as the
United Kingdom, Germany and Brazil. However, the abstract nature of its concepts and
its references to phenomena such as human and environmental energy fields, the
paranormal, near death experiences and telepathy may detract many nurses from pursuing
an understanding of the conceptual framework and stop them from using it explicitly in
This aim of this chapter is to introduce some of the basic components of Martha Rogers’
Science of Unitary Human Beings (Rogers 1970, 1986), explore the foundations of the
about health gained from taking an Eastern perspective and to also add relevant insights
on the nature of reality gained from post-Newtonian physics and in particular quantum
theory. From this, insights into the nature of energy and its manifestations, including
intuitions (which form an important part of the framework) will emerge. Empirical
evidence for such manifestations of energy and in support, or otherwise, of the conceptual
framework itself will be highlighted, along with a discussion of the congruence of testing
the model and its assumptions using traditional Western scientific empirical methods.
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Origins and definition of energy
For thousands of years people have wondered about nature and their place within it.
Richardson (1995) stated that there has been an historical assumption that all matter is
surrounded by a universal life energy. The cosmic source of this life energy is often
known as the One, meaning God, Allah or Jehovah etc. The One emanates life energy or
Divine intelligence which is thought to be pure wisdom and love (Kryder 1994). This life
In India, energy is regarded as an intangible substance that pervades the whole universe
and is the ‘breath’ from which all things are formed and is known as prana. The Japanese
label for such universal energy is reiki or ki and is similar to the Chinese vital energy,
known as chi, which emanates from the cosmos. Chi is likened to dragons veins, running
as invisible lines from the sky to earth. This chi energy travels between two poles or
extremes known as the yin and yang. The cosmic source of chi is Tao, meaning ‘the way’
and Taoism asserts that although man’s experience of the world is characterized by
continual movement or change, there is within this change a pattern which is non-random
and has a kind of structural unity and constancy. Irrespective of the country of origin of
ideas about the illusionary and Divine nature of energy, and in holism and the belief in the
energies within the universe and that human beings are subjected to these energies or
‘forces’. Human beings are also thought to be able to control or influence these energies
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In Egypt, man was viewed as the microcosm of the macrocosm and was expected to
reflect the order and harmony of the macrocosm. This was achieved through the
balancing of subtle energies known as cosmic ‘uranian’ forces and subterranean ‘telluric’
forces. Similarly, the Chinese thought, and still do think, that the yin and yang are the
activating forces of all phenomena. The human being is said to be the mediator of yin and
yang and needs to maintain a balance between its forces, physically, mentally or
emotionally. It seems then that human beings had to be attuned to and in harmony with
In the Western world there has been scientific exploration into the nature of the universe
over the last two centuries. Sir Isaac Newton defined force as a common component of
the universe, but in the form of gravity; solid material bodies were thought to move in
empty space and have forces act on them. These forces were mechanical and objective in
nature. Together with Descartes’ mind-body dualism, man and his environment were seen
as mechanistic and reductionist, in that they could be broken down into parts and found to
provided a paradigm shift away from this earlier view. Einstein had demonstrated that all
things were made of energy, but quantum theory describes the basic stuff of energy in
wave/particle duality. This subscribes to the idea that matter at a sub-atomic level can be
described as solid matter (particles) or as undulations (waves) or as both at the same time.
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This is known as the ‘principle of complementarity’. The ‘principle of uncertainty’,
waves but a mixture of both, therefore attempts at describing the exactness of nature is
by Zohar (1991). This states that all matter appears to be linked. For example, there
appears to be a strong link, manifest in the behaviour patterns between any two given
photons (quanta of light). So strong is this spatial link that there does not appear to be
any space in between these photons, regardless of distance. It also appears that such
influences transcend time, so, for example, a billiard ball in Malaysia in 1976 can be linked
Similar to the Eastern view of an ultimate structural unity and constancy within the
universe, Bohm’s (1980) theory of a holographic universe highlights the concept of order,
in that everything forms a basic oneness. Separate parts are actually connected in an
immediate and intimate way. Bohm suggests that our perception of movement is actually
Professor Harold Burr proposed that all living organisms possess electrical fields which
determine their form, growth and organisation. Abnormal life fields can be a manifestation
of disease. Kirlian photography illuminates this idea by showing what happens when a
living organism or indeed any object is placed in a high frequency electrical field. A
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Kirlian ‘photograph’ will show a fluctuating aura of differently coloured flashes and flares
that appear to surrounding the living organism or object. With organic objects, each
displays field patterning that is unique. These patterns have been seen to change before
and during disease and react to emotional, physical, environmental and cosmic changes
(Chesterman et al 1974).
Views from Eastern philosophy, quantum and relativist theories describes humans as
dynamic wave patterns, vibrating molecules and atoms interacting with one another
said, pandimensional, field. Separateness of the individual from all other individuals and
the environment is an illusion. The new physics dictates that it is human consciousness
that creates this illusion and is therefore a participant in the nature of reality rather than as
an observer of it. Reality and observer are still seen as distinct but interrelated (Capra
1991). Eastern philosophy believes that there is movement and change by the divine
intelligence at this ultimate reality and no separation of subject and object. Both believe in
Drawing on these views, Rogers’ (1970, 1986) abstract conceptual framework or system
of the Science of Unitary Human Beings uses the assumptions of wholeness, openness,
pattern and organisation, sentience and thought to describe four postulates of humans and
Energy fields - where the human being is described as a unified phenomenon subject to
natural laws and characterized by a complex energy field (Rogers 1970). There are two
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energy fields, the human field and the environmental field. Both are integral and infinite
with the human field extending beyond the manifestation of our discernible mass.
Openness - which states that there are no real boundaries between man and the
environment, only conceptual ones (Rogers 1970). Pattern and organisation cannot be
bound or seen as static, but the living system is an open system in constant mutual process
perceived as a single wave and individual to each person, it is also the observable feature
of the field.
temporal linearity where human fields and environmental fields exist within multi-
dimension, later known as pandimensions and can account for such occurrences as deja
vu, telepathy and various other psychic experiences including paranormal manifestations.
considered the term to be confusing and preferred instead to use the term awareness
knowledge of the unified whole of the implicate order. Wholeness is oneness, in which all
that is merges in one totality. It is thought that since higher frequency energy field
patterns are of increasing diversity and complexity this may be what causes change
From these postulates Rogers’ three Principles of Homeodynamics can be formed; these
being labeled the Principles of Resonancy, Helicy and Integrality. These principles
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“postulate a way of perceiving unitary man” (Rogers 1970) and give “fundamental guides
Through resonancy there is a continuous change from lower to higher frequency wave
patterns in human and environmental fields. These changes are helical in nature in that
they develop rhythmically and are continuously new, unpredictable and moving towards
greater complexity and negentropy (differentiation). These changes occur within the
It can be seen therefore that, at least in the West and with the exception of basic Rogerian
thought, health as wholeness and harmony with nature has been exchanged for a Western
“ The views of nature held by any people determine all their institutions”
This quote reflects the nature of today’s Western medical institutions and nursing.
Initially, the first medical school was established in Greece by Hippocrates in the 5th
synonymous with a balance with nature. This holistic view was captured in the
Hippocratic doctrine that “there is one common flow, one common breathing, all things
are in sympathy” (Graham 1990; page 23). the focus of care was to aim at using natural
forces to create the most favourable conditions to enable the healing process to take place.
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Graham (1990) suggested that such an approach was inspired by the belief that health and
illness was a natural, biological phenomena, affected by the environment and lifestyle,
rather than the work of spirits and gods, who were then assigned a personal status
separate from man. With further analysis of nature, in particular its natural shapes and
patterns, Pythagorus attempted to understand the natural world through mathematics and
formulas. Objects were thought of as more real than those of sense perception, raising the
status of intellect and reducing that of the senses, intuition and feelings. From such a
former standpoint, things could be measured from an arbitrary, external standard, imposed
In Western culture scientists sought to dominate and control nature by finding out how it
worked and reducing it to parts. Similarly, medicine turned away from creating harmony
with nature and sought to dominate and control the body through probing, dissecting,
Grof (1985) maintains that whilst this image of the universe has been pragmatically useful
in improving our standard of living and the creation of technology, it has generally been
Manifestations of Energy
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All things are made from the particles and waves within light and manifest as modalities of
colour, sound, movement and form (Kryder 1994). In Egyptian medicine, light was a
symbol of God and radiated from the sun. Each ray of the colour spectrum manifested a
different facet of the divine and influenced different qualities of life. The Greeks too
recognised the therapeutic effect of colour and employed variously coloured sanctuaries in
treatment and also, for example, dranking water that had been exposed to the sun
(Graham 1990). Music, movement and rhythm were also used by the Egyptians and
Greeks in healing as they were thought to shift the focus of time and consciousness into
the ultimate reality (Dossey 1982). Certain shapes and forms are said to store and
circulate subtle energy. Crystals and precious stones receive, focus and store light
through their colour and shape. The shape of the triangle, pyramid and column is thought
to focus light between heaven and earth and to have a preserving effect, whilst circular or
domed structures are thought to be protective as they retain and circulate subtle energy
(Kryder 1994). Structures and symbols of nature such as statues and musical instruments
were used to imitate or remind people of nature and the ultimate reality
Intuitions
Other, slightly more illusive manifestations of energy are those of intuitions. This has been
described by King and Appleton (1997) as ‘gut feelings’, sixth sense, insight, common
sense, inner feelings, hunches, premonitions and foreboding. In the Eastern tradition the
spontaneously from knowledge within, not from some external force. To this end,
anything that silences the mind against the physical world and rational, linear thought is
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encouraged, such as, meditation, the focusing on art, images music, mantra, rhythm and
In this way the vital energy is circulated through the body. The Chinese call these
pathways meridians and the Hindus refer to chakras as vibrating wheels along the spine
that provide energy to the body. A blockage or disruption in flow is thought to cause ill
health in the area obstructed in the sense that part of the physical body is cut off and
therfore divided from the true self and therefore not whole. Treatment uses needles
(acupuncture), pressure (acupressure), massage, exercises such as t’ai chi, qi gong and
Yoga as well as colour, sound and crystal therapy in the appropriate areas, which provide,
In extreme cases, when the consciousness is freed from dependence on the physical body,
outer body and near death experiences are manifested. In the case of outer body
experiences it is usually spontaneous and occurs most often during sleep, meditation,
anaesthesia, illness and in instances of extreme pain (Talbot 1991). Near death
Book of the Dead, the Egyptian Book of the Dead and throughout medieval literature.
Constant themes from subjective accounts, described by Talbot (1991), are of seeing a
musical tones, energy patterns and a lack of awareness of linear time and space. Ring
(1980) believes that ‘dying’, involves a shift of consciousness from the ordinary world of
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Awareness and the environment
Intuitions can also be felt as ‘good’ or ‘bad’ feelings by those who are sensitive to
intuitions or by dowsers who manifest this energy through rods, pendulums or forked
sticks. Positive energy can be felt in sacred places such as Stone Henge, the Grand
Canyon, Lourdes, Machu Picchu, ancient religious sites or anywhere where the natural
beauty can be felt as being at one with the environment, a sense of history, feeling lighter,
with colours being more vivid and by having a sense of being closer to the surroundings
(Redfield 1997). Stones or sites built on specific ley lines and near water can potentiate
energy as can the use of colour, sound, ritual and symbols on certain sites. Similarly,
other powerful or negative perceptions or ‘feelings’ can be intuited. People who visit
places such as Culloden Moor, the site of Scottish battles, may be able to ‘feel’ the history
of the place (Prebble 1961). History documents linear progression of space and time but
space and time, and an event from another space or time may manifest in present
Exposure to negative energy may give feelings of nausea, lethargy and heaviness as vital
energy is drained. Geopathic stress is the more modern term for energies emanating from
the earth that may cause ill health. This field is still relatively unexplored but is believed to
be as a result of disturbances in the earth’s magnetic field and have some relationship to
ley lines, sacred stones, electrical charges, or underground transport systems (Freshwater
1997), and from quarries and large building foundations (Davey 1998). It is thought that
exposure to geopathic stress can undermine the body’s immune system and deplete the
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Spacepuncture or feng shui is one way of circulating or changing negative energy to
“Chi inflates the earth, moves wind and water (feng and shui) and breathes life into
plants and animals. It pulses through the planet motivating each thing that moves
Energy seems to flow most readily through curvilinear forms, rather than linear or angular
forms (Kryder 1994). By altering the layout of the home, garden or surroundings it is
McGlone (1990) asserted that healing is a process of getting in touch with that which is
body, mind and spirit. Rancour (1991) went further by stating that everyone is a potential
self healer and facilitator of another person’s healing. Larson (1992) says that this
The body is an energy construct and is only one level of density in the human energy field.
‘Mind over matter’ is a common phrase and receives credibility when believing energy
may be a blueprint, where the structure of the body gets its cues. It is thought that
imaging an illness, even unconsciously, and repeatedly reinforcing its presence in the field
can manifest that illness (Talbot 1991). An example of this would be the constant saying
of ‘I’m sick and tired of doing this’, which may manifest as actual physical sickness and
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lethargy. Therefore it is important to access what you really think about yourself and any
negative unconscious cues you are giving the energy field and replace these with
messages, the expression of these messages manifested in poetry, dreams, art, dance,
singing and any other spontaneous creativity. Guided imagery can direct energy in a
Touch has been thought of as a method of healing in most non-Western countries for
thousands of years (Sayre-Adams and Wright 1995). LeShan acknowledges (in Graham
1990) that the universal features common to all healing is the healers shift of
consciousness to become united with the one being healed, through harmony created by
by Kriegar (1979), is a way of assessing disharmony of the energy field, clearing and
repatterning the person’s energy field without physically touching the person. Using
Therapeutic Touch within a Rogerian perspective, the nurse knowingly participates in the
thought of as a ‘healing meditation’ or centering which the patient can use for repatterning
Empirical research
this is performed through meditations and insights which come from personal knowledge
and perhaps external forces. However, from a typically Western scientific perspective, the
and the use of technology; all this must be achieved using a process that can be replicated
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at anytime and by anybody (Capra 1991). Despite extensive subjective accounts,
movement and change, traditional science looks for energy as a ‘something’ that can be
measured, and if it cannot be measured then it’s existence is denied. Pressure to conform
to such ideals are strong and have resulted in, for example, an instrument being developed
in Tokyo to diagnose chi energy (Graham 1990), but there is criticism that no instrument
Acupuncture, although well respected as a mode of treatment in the West, has generally
been studied from a physiological point of view. Acupuncture has been associated with
which produce an analgesic effect and an alteration in the perception of pain. Similarly, it
is known to reduce nausea (Hicks 1998) pain, blood loss and the post-operative recovery
The energy felt by dowsers and the causes of geopathic stress is also thought to be
measurable as some sort of electromagnetic energy. Even so, the intuitive awareness of
dowsers was used in an Austrian study (Davey 1998) to locate areas of negative and
neutral energies in several hospitals. Tests on the patients sitting for 15 minutes in the
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Altered states of consciousness are also difficult to define and measure. Burch (1994)
notes that most of the prevailing North American psychological and medical theories have
excluded the concept of consciousness either because they felt it didn’t exist, it existed but
didn’t have anything to do with health, or was too difficult to measure. Therefore human
psychological responses. The initial denial by the medical profession of the concept of
Physiological and psychological studies have been carried out into the effects of music and
colour. Observing the use of coloured light on parts of the body, Dinshashah (in Kryder
1994) found that red, orange, yellow and lemon colours were stimulating or building and
that, green, turquoise and blue colours were balancing or repairing, whilst indigo, purple
or violet were emotionally calming and depressed the activity of physical organs. Magenta
was found to be spiritual and emotional as well as physically balancing, whilst scarlet was
the most emotionally and physically stimulating. Music too has been found to have
positive physical and psychological results although there have been conflicting results on
what type of music to use in any given or particular situation. It seems that the patients
As well as being explored from physiological or psychological points of view, colour and
music have been studied from a unitary or Science of Unitary Human Beings perspective
colour, red light is at the lowest end of the frequency scale moving through to blue which
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is the highest frequency. It is postulated that blue light is conducive with the more
conscious or higher awareness aspects and change. Using pain and sleep as human field
manifestations of consciousness, MacDonald (1986) and Girardin (1992) tested the effect
of blue and red lightwaves. MacDonald (1986) found that pain was reduced in the hands
of women with arthritis and Girardin (1992) found that sleep-wake patterns in neonates in
hospital were increased by blue lightwaves. For music, using restfulness (Smith 1986) and
pain (Schorr 1993) as manifestations of consciousness, Smith (1986) found that varied
patterns of environmental sound were more restful than quiet ambiance and Schorr (1993)
Guided imagery has been said by Achterberg (in Graham 1990) to have been validated in
the use of stress-related disorders and chronic pain by inducing states of relaxation and,
for example, is regularly used in a well known alternative and complementary health centre
in the UK (the Bristol Cancer Help Centre). A unitary understanding of guided imagery
has also been explored. Given that images are finer manifestations of energy field
patterning and hence change, they are thought to transcend time and space. Butcher and
Parker (1988) tested the principle of resonancy to determine the subjective experience of
time and human field motion (relative perception of space) whilst undergoing pleasant
guided imagery. Results were positive for the experience of imagery transcending time as
subjects reported more of the non-linear timeless metaphors on the time metaphor test.
Graham (1990) comments that Western medicine often devalues images, dreams and
intuitions and there is some criticism that imagery wastes ‘energy’ on fantasies which
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There are criticisms too of Therapeutic Touch research that appear, perhaps, to emerge
from the inability of Western patterns of research to congruently and appropriately address
the very particular concepts in question (such as energy repatterning and improved self
perception of health or wellness). Although it has been found to facilitate comfort (Quinn
1984), reduce anxiety (Heidt 1981), reduce headache pain (Keller and Bzdek 1986) and
increase surgical wound healing (Wirth 1990), Richardson (1995) critically analysed 12
experimental studies and found that only seven presented any type of positive results.
Clarke and Clarke (1984) also found weak empirical support for the practice. In both
analyses controlling for the placebo effect was thought to be the problem. Richardson
commented that the placebo effect may actually be repatterning of the energy field, but
other factors have to be taken into consideration for the results. Two considerations
congruent with Rogerian science might account for the results. One is that of intent,
which Sayre-Adams and Wright (1995) describe as very important, but cannot guarantee
Barrett (1988) calls ‘knowing participation in change’ which asserts that for change to
occur the patient must take part with the will to want change. Sayre-Adams and Wright
(1995) state that some people do not want to be different, in perhaps an improved health
through with the therapy. This is true for almost all the modalities for repatterning, which
may account for the weak empirical evidence and indifferent replication of results.
Most of the research within the Rogerian perspective has taken an experimental approach
and as with Therapeutic Touch, support for energy field work is inconclusive. Clarke
(1986) has pointed out that problems do occur when trying to empirically validate energy
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fields work and these include defining adequate and valid empirical indicators which may
require the development of new tools. However, a range of tools have been developed,
for example, the Human Field Motion Tool (in Barrett 1990), which has, typically, been
criticised by Butcher and Parker (1988) who questioned it’s validity when they found that
many subjects do not appear to understand the meaning of words or phrases that were
used in the tool. Additionally, in a universe of open systems, where everything effects
everything else, it may be difficult to know what exactly has attributed to repatterning.
Even to the present day, the Hippocratic oath stipulates that there is the responsibility that
the medical caring professions should do no harm. In this way, all actions, treatments and
research however, Holden (1988) has identified that medical research is fallible, by, for
example, pointing out that the perceived causes of coronary heart disease have been
disproved several times and that in general, many drugs can either make health worse or
reduce quality of life. Sheldrake (1994) notes that fundamental laws and constants used as
the basis of scientific research have changed over the years. The metre has been re-
defined 3 times since its origin and the theory of the universe running down is changing to
that of a universe expanding and evolving, as too, may its laws. All this leads to the
assumption that there is no absolute certainty, only what Chew (in Capra 1991) calls
phenomena would seriously endanger the illusion of objectivity, raising the possibility that
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The illusive nature of energy as movement and change would seem to take it outside the
rather than intuition and personal knowledge. The former specialises in deeper and deeper
realms of matter whilst the latter specialises in the intuitive. Capra (1991) suggests that
neither is comprehended by the other and neither can be reduced to the other, but people
need both, suggesting a dynamic interplay and realisation that there is more than one way
If it is possible to accept many of these propositions that have been presented, for
example, that medical research is fallible, and that there is more to living in the world than
can be measured or observed, and that there might just exist that illusive thing called
energy, then a whole new world of nursing practice begins to emerge. Such is the view of
Rogerian science, stimulated by the Science of Unitary Human Beings. New possibilities
for realising the potential of new, energy fields, nursing become apparent.
Recently, Oldnall (1996) commented that spiritual care is lacking in nursing, citing a small
study by Narayanasamy (1993) who found that the nurses questioned had little
understanding of spiritual care, relying mainly on hospital chaplains to care for the spiritual
Spirituality does not have to mean a belief in religion, it can have a humanist perspective
as well. Although Rogers does not specifically discuss spirituality, Smith (1994) identifies
themes within the conceptual framework that are congruent with the humanist perspective.
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These include, “the perception that human beings are continually evolving and seeking
meaning, and are engaged in continual, mutual process with other living things, including a
Attending to a persons spirituality may include accepting the responsibility and the ability
to engage in a therapeutic relationship that might include giving and receiving touch,
listening and being listened to, appreciating music, literature, engaging in humorous
activity, recognising and responding to happiness, crying, laughing, dancing, using colours
and acknowledging relationships with other people. Anything that simulates meaning in
people, moves toward fulfilling their potential. Within energy fields nursing, this is
achieved through repatterning and assessment of the mutual human and environmental
field.
The nurse can have an effect on well-being through patterning of the environmental field
with the patient using colour, light, sound, imagery, visualization and relaxation (Barrett
1990). In two papers that outline aspects of providing a healing environment, Biley
(1993a, 1996) comments that hospitals have often been functional in design and almost
sterile in nature. Repatterning the environment could involve altering the hospital building
itself, using the intuitions of dowsers to select the right site that is characterised by neutral
or positive energy. Additionally, the building could be low level so that negative energy is
not ‘created’ by the need for large foundations, and a domed roof may help retain and
circulate energy. Furniture, interior decor and decorations should be arranged according
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to feng shui design principles so that positive energy is able to circulate while negative
energy is diffused.
Crystals can be used in the environment. Quartz, for example, is said to absorb negative
energy currents, eliminating them from the room as well as the body (Visions). This
there is electrical equipment. Chromotherapy could increase freshness of the usually stale
jug of water at the bedside. Each crystal has specific energy, not only from its shape, but
colour, and one suitable to each patient can be placed in a transparent water jug, exposed
to light. Rock crystal is said to maximize both physical and mental capacities, as it
balances and harmonizes through encouraging the free circulation of the life force
(Visions).
Similarly, colour can be used to heal through art, wall paint and even bedlinen. Biley
(1993a) reports from research by Jacobs et al (1974) that the red hues are the most
arousing whilst the blue are least arousing. An interesting study within a hospital
environment would be to test the effects of red bedlinen, or lighting at night to aid sleep.
Music too could be used for relaxation, although this may be dependent on personal
preference so there should be optional access to this through the provision of a dedicated
Pictures and artwork are important not only cosmetically, but in helping relax the mind to
think of other things. In this way it is important to use certain kinds of pictures. Natural
landscapes, seascapes and still life have been found more beneficial than portraits, animals
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and abstract pictures (Biley 1996). Pleasant views from windows are also important.
Research has suggested that this may reduce hospital stay and therefore in some states of
The nurse can use multiple modalities for repatterning of the human energy field, including
guided imagery, body and breathing exercises. Opportunities should be given for self-
expression, such as artwork, poetry, dancing relaxation and any other such creative
activity are pattern manifestations within Rogers’ conceptual system and are a way of
recognising underlying thoughts and feelings. The nurse and patient, together, can
appraise pattern manifestations and work to form new patterns of health. An example of
this is given by Biley (1993b), who became aware during a ward round that a woman had
recently had a bilateral mastectomy looked cheerful and purposive whilst doing a tapestry.
However, an intuition or feeling about the scene made him return to her bedside. Through
talking with and listening to the woman, Biley found that she had serious concerns about
her appearance and he felt that by doing the tapestry she might have been covering up or
denying these concerns in order to maintain her human environment field integrity.
Through this pattern manifestion appraisal, the woman talked through some of her own
strategies for dealing with these concerns and moved in the stage of deliberative mutual
repatterning, changing her health pattern, and taking part in “knowing participation in
change” (Barrett 1988). By doing the tapestry the woman may have been able to silence
her mind to rational thought and so avoid making health decisions. Through deliberative
mutual patterning, fears could be confronted and new strategies for health behavior were
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Quinn (1992) also says that we should think of the nurse as part of the client’s
environment. In this way “the nurse turns toward her or his understanding of the “nurse-
self” as an energetic, vibrational field, integral with the client’s environment” (page 27).
Therefore how can the nurse be a healing environment? With the belief in the
stated that we can knowingly use our own consciousness toward repatterning of ourselves
and others. Therapeutic Touch may be one way of repatterning the patients
consciousness, applying a strong harmonizing rhythm to the human energy field of the
patient. Similarly our thoughts may have an effect on the patient. An experiment by Byrd
(1988) found that one group of patients being prayed for in a coronary care unit had
significantly less severe physical complications and needed less drugs than the group not
being prayed for. As this was a double blind study, the only influencing factor was
thought to be the prayer, or the non-local consciousness of those praying for the patients.
In this way it is important that nurses assume a non-judgmental attitude toward patients
especially in their thoughts as a negative attitude toward a patient may be intuited and
hence the ‘unpopular patient’ concept may become a self-fulfilling prophecy. Conversely,
it is conceivable that the patients consciousness may effect the nurses. A typical example
of this would be a nurse on night duty, who for no rational or practical reason ‘feels’ the
need to ‘check on’ a patient who has come into his or her mind. On reaching the patient’s
bedside, the nurse may find that the patient has just arrested, bled post-operatively, or be
in need of analgesia, comfort or someone to talk to, but has not been able to ask. There
are many incidences such as these and they occur all the time. Ignoring such intuitions
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In essence, energy field nursing provides a framework for the nurse and patient to work
together at creating wholeness and harmony. In order to repattern the human energy field
Conclusion
Quantum and relative theory provides an alternative (ultimate) view of nature and health.
This is not new however, as it was established nearly 2000 years ago by Hippocrates and
physical aspects of disease and is mainly concerned with controlling the body. As such,
treatments and interventions are derived from empirical research which takes a rational
and objective stance. Phenomena which cannot be explained via this method are often
devalued or ignored.
Rogerian science provides nursing with a framework within which to view people and
their environments as part of the ultimate reality. Health is viewed as wholeness and
harmony with nature and transcends the ‘physical’ body. Postulates provide a framework
for understanding phenomena such as near death experiences and distance healing, as well
as the use of colour and music is health and well-being. Attempts have been made to
empirically validate this framework and the practice modalities with often conflicting or
weak results. As such, use of energy fields work has been slow to gain acceptance in
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Limits of this scientific, experimental approach have been grounded in shifting
fundamental laws and constants, Heisenberg’s principle of uncertainty and the illusion of
disproved several times, there has been a call for approximate knowledge and a realisation
of alternative, subjective views of nature and health. In this way energy fields work would
not have to validate itself in a method that is incongruent with its knowledge base and may
be used in conjunction with orthodox medicine, to provide patients with more choice in
26
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