-(Psi)-TECHNIQUE)
Chapter 13. DISTANT DIAGNOSTICS
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Without neglecting physical/classical/academic methods of diagnostics and thing-material sources of information about a patient, including possibilities of the second signal system (an interrogation and gathering of an anamnesis), the healer can as well use advantage of diagnostics on astralum and mentalum levels.
There are situations when diagnosis influences a patient's destiny, i.e. is a self-sufficient value, and not only one of auxiliary means for achievement of medical effect.
We'll be limited with two examples.
CASUS 8.
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The patient is a young woman (30-35 years old). Complaints: persistent and heavy headaches with pressure upon eyes from within; lacrimation; sleeplessness. Radiographic, including tomography, researches of a skull have not found out deviations from norm.
A healer, working in contact with neurosurgeons, finds out, describes and even sketches a tumour of the back lobe of hypophysis, like to rice corn by its form and sizes.
Repeated tomography, made with consideration of this diagnosis, has confirmed it.
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CASUS 9.
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A woman-patient is about 30 years old. About 4-5 days ago she began to feet pains in the region of pelvis minor. The pains are constant and do not depend on body positions. At movement they intensify: to go is painful. Urination makes discomfort but without additional pains. Presumable diagnoses of several doctors are;
• appendicitis,
• bilateral adnexitis;
• necrosis of myomae uteri node, in that connection radical surgical intervention is offered.
A healer suspects an uteri body hypertone provoked by a cystitis.
The symptomatology is removed practically fully within two day (i.e. after two distant influences).
There has disappeared the question on operation (!) – the radical (!!) in 30 years (!!!).
Softening of myomae uteri node could be possible to explain by homeopathic treatment begun 3÷4 weeks earlier (that was found out later).
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The quantity of methodical variants of healing diagnostics can not concede to, let's say, quantity of saturation variants, considered in section 12.4.
Not aspiring for completeness of illumination of the theme, we'll note the following.
Among the variants which are based at an astralum level, one can differentiate an active diagnostics and a passive one.
The active one is based on an AsB's property to absorb, to assimilate healer's energy more actively, greedily by those its parts, which have deviations from the norm, than normal ones.
The passive variant does not demand a diagnostician's active influence. It stipulates observation of patient's AsB without active intervention, without influence upon it, but only on the basis of sensations of patient's astralum, AsB (or even only its aura). Specificity of these sensations is similar to specificity of the healer's efforts for astral influence (see 12.4.1 ). Acquiring of abilities to perceive, to feel astralum is possible by training, in particular using special techniques.
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However, even precise sensation of a field can be insufficiently for precise diagnosis. It is still necessary to identify these sensations with corresponding states of an organism. For example, it is possible to see change of color of a liver (an energy, astralum hepar) or its site, but to not know to what kind of pathology it corresponds, and even whether about some pathology it testifies.
Both active, and passive diagnostics can both be felt by a patient (for example, he can correctly point out which place of his body a healer examines at present moment), and have therapeutic consequences (a patient can find out improvement of his state, even without feeling of diagnostics process itself at all). And both of the diagnostics variants can be combined, used in parallel. A border between them is conditional enough.
Diagnostics as a ψ-technical task possesses internal contradiction:
• as an activity it demands extreme intensity, attention, an acuteness of thinking, "mind tenacity";
• to increase sensitivity, on the contrary, it is necessary to relax, to be extreme passive.
Superficial activity of mind should stop, and silence will replace anxiety. And then, in silence - in that silent depth - the irradiationcomes. And the true knowledge becomes a correct source of true action (Roerich / иðèõ Í.Ê. [ 113, ñòð. 78]).
Having put a package to her forehead, she [L.A. Korabelnikova / Ë.À. Êîðàáåëüíèêîâà] tried to be released from any casual ideas, "to make her brain empty" and waited, when before her inner sight a certain "screen" will appear, and an image of the symbol on it (Kobzarev Ju.B. / Êîáçàðåâ Þ.Á. [ 55, ñòð. 49]).
This contradiction can make diagnostics more complex for a healer, than therapeutic influence which is active both essentially and in character of its ψ-technical task.
For diagnostics at the mentalum level, for direct contact with UDI, with that scope of the objective information from which a concrete doze of the necessary information should be gotten, diverse fulcrums can be used. For example:
• a patient's body - as at NIDAP;
• Any thing – as a thread at pulse diagnostics by Sun Simo; in particular
•• foodstuff; so, a well known Bulgarian clairvoyant Vanga asks to put a sugar piece under a pillow for the night before a visit to her [ 36, ñòð. 25].
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Incidentally, about Vanga. Her way of contact with UDI is methodically interesting: I talk with deads [ibid]. It is a variant of the same spiritism, but without knocking or spinning tables, saucers running along the alphabet, and other similar fulcrums;
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•• fortunetelling (playing) cards; sometimes the most important, key cards (in an actual combination) shines, what is visible, certainly, only to a fortuneteller himself;
•• coffee grounds, wax, lead and other materials, getting some form at their (phase) transition from a liquid state into fixed one;
•• texts; the author met, not speaking about specially fortunetelling books, using of the Bible for this aim;
•• pendulum – etc.
Despite absence of sharp borders between the three considered ways, everyone has its specific features. We'll consider them on an example of the same diagnostic task – that, with which the author begins diagnostic part of his Practicum – the task of NIDAP (without pendulum).
The active one. An operator-diagnostician moves his hand (instead of a pendulum) above of patient's one, and directs to patient's hand an energy stream. The patient can sometimes himself show the points on his hand reacting for the operator's influence, that is valuable for control (objectivisation) of subjective opinion of the operator about the measurement result.
The passive one. The procedure looks externally the same, but the operator doesn't direct energy to a patient's hand, but only listens to his sensations above various parts of the hand. At passage above characteristic points he feels by his hand a soft resistance, a barrier. The sensation is like a pressure of water on your hand shipped in water when you drive a wave on it with yours other hand.
Objectively existing information about the blood pressure in patient's artery (on that very place where it is usually measured with a tonometer) is revealed by rising of astral barriers in AsB of patient's hand, distance between which precisely early to corresponding height of a column of mercury in a tonometer. It happens at participation an operator's volition - his thought, desire, request, order - and his superconsciousness, i.e. not without help of his aggreger and/or of his healing aggregor, etc.
Now we can note: in spite of the fact that swing of pendulum was full unexpectedness for a NIDAP-operator-beginner, all necessary preparatory ψ-technical work has been done either by him on the basis of the instructions received preliminary (the description of the measurement procedure is already such an instruction), or by an operator-instructor presenting at the measurement procedure.
The mental one. One can detect two stages of this procedure.
Statement of a problem. A concentration on a question, task object, and also on possible forms of an answer reception. These forms can be unexpected and exotic - from mental screen of Korabelnikova/ Ë.À. Êîðàáåëüíèêîâîé up to swing of pendulum nuances (for example linear [in a plane] or circular [on a cone] ), including and the form of direct knowledge.
Perception of the answer. It is necessary mental isolation from a situation, from procedure of the measurement in order to secure objectivity/correctness of result. It can be reached, for example, by dispassionateness of the operator from himself, from own opinions, propensities, attachments – by, let's say, imagination of being in favorable indifferent situation – serenity, the indifference, the satisfied calmness.
The highest level of professionalism in diagnostics is perception of the information in the form of direct knowledge, when it is enough to think of a patient in order to know already all necessary about him.
Sometimes reception of such answer spontaneously surpasses a question rectification or even its statement. Such situation took place in the casus of spontaneous clairvoyance (section 8.1).
Occultism ideas, despite of their invaluable fruitfulness, shouldn't be understood and accepted unequivocally, rectilinearly and unconditionally. They are dialectical essentially, as well as reality which they reflect and express, and one should understand them dialectically too.
Let's return to the Indian parable comparing the true with an elephant about which forms (geometrical forms) three "blind wise men" argued (see 1.4). A parable is similar to a Plato's cave with its shadows. The parable shows how obviously right is each of the "wise men" and how are they, nevertheless, far from the TRUE, for detection of which it's necessary to transit in new measurements, inaccessible to them. The true is multilayered, multimeasured, dialectical.
There is not excluded in principle a situation when several healers cannot agree among themselves at definition of a patient's diagnosis, but everyone of them can successfully heal the patient. At that the supreme criterion of true - a practice - speaks in favour of each of defending it (the true). Formally, it is an obvious paradox threatening to healing (and to all occultism) as a scientific method with a crisis.
For dialectical solution of this paradox let's imagine, that the same three "wise men" should not to define elephant's forms, but to cure the ill (let's tell, caught a cold) elephant. The first of them influences upon the elephant through his tail - he eliminates those changes in the tail's AsB
which had arisen as a result of catching the cold. Thereby he eliminates those changes in the tail's AsB which have resulted from an inflammation of mucous membranes of respiratory ways (i.e. at cold). Thereby he changes the elephant's AsB (as a whole), and, in particular, eliminates those changes which have led to cold. Another "wise man" influences similarly upon an elephant's AsB through its trunk, etc. And result - the positive - has everyone. If such explanation does even not eliminate the formal contradiction, it removes its urgency, and accordingly eliminates a threat of the crisis.
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