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Martha E Rogers

Introduction to the Postulates


The science of unitary human beings comprises of four major postulates and three major
principles. Rogers repeatedly stated that she did not create a "theory" but rather an abstract
system, a science, from which many theories may be derived. Because science is open-ended and
continuously evolving, new knowledge emerges continuously, thus she preferred using the term
"postulate" rather than concept. All science, she said, undergoes corrections, alterations,
revisions, and change for greater clarity and accuracy. Science is updating through basic
theoretical research and testing. Therefore, Rogers' "postulates," like any science, offers a
tentative view of nursing that requires continuous validation through rigorous scientific research
and logical analysis.

4.1 Energy Fields: Definition


Rogers' defined energy fields "as the fundamental unit of the living and the non-living. Field is a
unifying concept. Energy signifies the dynamic nature of the field. A field is in continuous motion
and is infinite" (Rogers, 1992). Persons and the environment are energy fields. Human beings do
not have an energy field, they are an energy field. More importantly, energy fields do not have
parts. For example, a magnet field or a gravitational field, which are physical fields, can not be
divided into parts. Nor do they have boundaries. Because energy fields have no parts, they are
considered irreducible. Irreducible means that it is indivisible. Furthermore, parts say or do not
explain anything about the nature of a whole. The meaning of the term unitary is irreducible and
without parts. Human beings are irreducible wholes who are more and different from the sum of
parts. Rogers would use the analogy of a radio which she says has many screws, but a screw (a
part) says little about the the nature of a radio. Water, H20, is made of two hydrogen and one
oxygen molecule. If you study the parts (hydrogen and oxygen) which are both gases, you will
learn little about the nature of water. If you what to learn and understand the nature of water, then
you need to study H2O as a unitary whole, not its parts. Or, today we could use the example of a
laptop computer. Just some of the major parts of a computer include a hard drive, processor, a
battery, a fan, a mother board with many microchips, a videoboard, speakers, a keyboard with
over 60 keys . . . and each of these parts are made of dozens of other smaller parts. But a key on
a keyboard or a microchip on the motherboard says little about the nature of all that a laptop
computer is. One does not learn about all that a laptop computer is by studying the parts of a
computer. So it is with human beings (from nursing's perspective). Rogers used the term unitary
to move beyond the current and common understanding of holism. Holism commonly is
understood as having bio-psycho-social-cultural-spiritual parts that are inseparable and closely
related. However, each dimension is still a part, and often they are viewed separately, even
within a so called "holistic perspective." Reducing the person to biological parts says nothing
about the nature of unitary human beings any more than a screw can provide an understanding of
the nature of a radio. The environment is also understood as a irreducible unitary whole.

A characteristic of energy is that it is dynamic. All energy is in constant motion. Nothing is still.
Since energy fields are the "fundamental unit" of the animate and inanimate, everything is a form
of energy. Everything is a manifestation of energy. And since energy has no boundaries,
everything is essentially one. The oneness of everything also signifies the unitary or irreducible,
indivisible nature of human beings and their environment.

The importance of understanding human beings and their environment as irreducible unitary
wholes is they (human beings and their environment) are the focus of nursing's concern.
Disciplines are identified by the phenomena of their concern. No other discipline focuses on
human beings and the environment as irreducible unitary wholes. Medicine traditionally focus on
pathology and disease. Diseases are understood and defined in reductionistic terms by focusing
on the pathological biological, bio-chemical, or genetic processes of the disease. Psychology
focus on understanding the mind and its features including such psychological processes as
cognition, consciousness, personality, intelligence, and emotion. Sociology focuses on social
processes, physics on the natural world. However, all these disciplines focus on parts, not on
viewing persons and the environment as unitary wholes. Such an understanding is not to say
one's discipline's perspective is "better" or more "right" than another. Rather, all are of equal
value and each perspective makes a vital contribution to understanding aspects of the nature of
humans and their universe. However, according to Rogers, nursing's focus on unitary human
beings and their environment is what distinguishes nursing from other disciplines.

Historical Evolution

The origin of Rogers' ideas about energy fields continues to lead to some misunderstandings. In
Rogers 1970 book, Rogers introduces the idea of energy when addressing the discovery of
electrical nature of living systems. Besides using the examples of encephalagraphy and
cardiography as indicators of the electrical nature human beings, she referred to Yale University
researchers Burr and Northrop's (1935) research on the measurement of electrical potentials or
fields surrounding living systems which formed the basis of their "electro-dynamic theory of life.
She goes on to refer to Wasserman's notions of how electrical field theory offers explanations
about organismic form and behavior. Even in Rogers (1964) earlier work Reville in Nursing she
stated "Man (sic)* is an expression of the life process. He (sic) is a complex electro-dynamic
field in constant interaction with other parts of the universe." These early references to electrical
fields led many to believe Rogers idea of energy is that of a physical field. Viewing human
beings are electrical energy fields, is considered scientifically valid assertion, however after 1970
Rogers no longer referred to energy fields as only a physical field (electro-dynamic). Rogers later
recognized the error in describing energy in terms of electrical fields.

[* In Rogers early writings she used the term "man" when referring to human beings. To reflect
societal changes in language, starting in 1983 she no longer used the term "man" and began to
use the term "human beings." "The Science of Unitary Man" was thereafter referred to as "The
Science of Unitary Human Beings"]

The current view is to think of the term "energy field" more as a metaphor signifying the
dynamic and unifying nature of human and environmental fields. The fallacy of thinking of
energy fields as some form electrical field, or the types of energy field that physics refer to, is
that these are types of physical fields. Physical field are in themselves reductionistic. Rogers
identified physical fields, social fields, and psychological fields as not being the kind of fields
she was referring to because they are parts of some larger irreducible energy field. Rather,
physical fields, psychological fields, social fields, are all manifestations of one energy field, just
as the human body (a physical field) is just one of many possible manifestation of the human
energy field.

The emphasis on energy as a "fundamental unit" also misleads one to think Rogers is referring to
quantum field theory. While the presence of vibrating strings, subatomic particles that appear
simultaneously as both waves and particles, have properties that support Rogers' postulate of
energy field, quantum fields are physical fields and are not the same as the unitary energy fields
Rogers is referring to. Nor are representations of energy fields in the form of auras or chakras
because these conceptualizations of the human energy field are divided into levels, layers, or
parts.

Unitary energy fields are not hierarchical nor do they have any parts. While Rogers never
referenced Asian cultures and their various conceptualizations of energy, conceptualizations of
energy as ch'i, qi, and pana actually provide an understanding of energy more consistent with
Rogers later views on energy fields.

Vidette Todaro-Franceschi's dissertation work on the concept of energy was published as a book
"The Enigma of Energy: Where Science and Religion Converge (1999) and presents an excellent
overview of the many conceptualization of energy, both scientific and those based in various
spiritual and philosophical systems.

Scientific Support

will come back to this . . . there is wide range of support for this postulate.

4.2 Pattern: Definition


Most people do not apprehend or see energy fields. Like energy fields, Rogers states that pattern
is an abstraction and is "not directly observable." What people do perceive are "manifestations of
field patterning." Pattern was defined by Rogers (1992) as the distinguishing characteristic of an
energy field perceived as a single wave. In other words, everything we experience and perceive is
are manifestations of patterning. Since energy is continuously dynamic, and pattern is a
manifestation of the energy field, then pattern is dynamic and continuously changing. The term
"patterning" reflects the dynamic changing nature of pattern. Pattern is a "distinguishing
characteristic" because we perceive differences in pattern. For example, the only difference
between me and someone else is how our energy is organized. Everything, color, light. sound, all
objects, emotions, even thoughts are forms of energy. What distinguishes one from the other is
how its energy is organized. Differences in the organization of energy lead to differences in its
pattern.

Each person, or human field is unique, and pattern is what gives identity to the energy field.
"Pattern reveals itself through its manifestations." The has been some lack of clarity about the
meaning of "perceived as a single wave." Rogers using the phrase to emphasize the unitary
nature of pattern, meaning, like energy fields, pattern is irreducible and indivisible and cannot be
broken down into parts. Rogers used the analogy of a radio when explaining the notion of "a
single wave." She would say, a radio has many channels, each on a single frequency, However,
when you tune into a particular frequency (a single wave), a vast diversity of sound (e.g. music)
spanning the sound spectrum and sound frequencies beyond the capabilities human hearing can
be heard, all on a single frequency or radio wave. And, so it is with human beings. We are all a
single wave manifesting a diversity of pattern.

Historical Evolution

The emergence of the postulate may be found in Rogers 1970 text. In the text, Rogers identified
five basic assumptions of what became the science of unitary human beings. These assumptions
transformed into the four postulates in later writings. Chapter 9 in the text explicates the
assumption "Pattern and organization identify man and reflect his innovative wholeness." Some
of the original assumptions, including this assumption, are no longer valid. Malinski (1994)
pointed out that Rogers replaced the term "organization" because it connoted stasis rather than
the continuously changing and dynamic nature of human beings. Pattern and patterning are what
is used. In addition, the term "repatterning" was deleted in later writings because "re" conveys
the notion of going back, recalling, or repeating something again. While patterns are similar, they
are never exactly the same. Pattern is always evolving, always creative and continuously
innovative.

What is particularly interesting are Rogers early descriptions about the nature of pattern. Rogers
(1970) asserts that "pattern evolves with kaleidoscopic uncertainty coordinate with the nature of
the man-environment energy exchange taking place through space-time" (p. 91). The
kaleidoscopic nature of pattern signifies the dynamic, rhythmical, continuously changing, and
unpredictable flowing motion of pattern. Patterns are continuously changing and viewing them
over time reveals their unfolding and transformational nature.

Scientific Support
In addition to Russel's challenge to notions of causality, Immanuel Kant similarly stated that
causality is an a priori of thought. These are the prerequisites to be able to think : Time
(memory), Depth, Height, Width, Cause and Effect, they are properties of the mind not of the
perceived. As such all effects have no cause, any cause has no effect. Just the fact that the one
precedes the other makes us think there exists a causal link.

Need to complete this section

4.3 Openness: Definition


Openness is a characteristic of energy fields. Energy fields are open and extend into infinity.
Energy fields have no boundaries, they are not open a little bit, not sometimes open, rather, they
are open completely and continuously. Openness is a key postulate because the openness of
human and environmental fields is what unifies them as one essential unity. Openness also
means that human and environmental fields do not interact or exchange energy, because to
interact or exchange means they are separate. Rather, in a unitary universe, because of openness,
energy fields are integral with each other. Everything is connected and inseparable with
everything else. Boundaries that seem to reflect separateness are just an illusion. If we were able
to see beyond the limits of the narrow range of the human light spectrum, we would see the
boundary of our skin is not the boundary of human field. Rather, the human field extends beyond
the body into infinity.

One of the most difficult aspects of openness is acausality. Acausality is also an aspect of
pandimensionality due to the nonlinear and nonlocal features of reality. Rogers' states "in a
universe of open systems, causality in not an option" and is "invalid." In terms of openness, if
everything is connected to everything else, it is impossible to identify "what causes what."
Causality is in essence a human construction, that helps human beings make sense of their world
so everything is causing everything else, just like the creation of time. She referenced Bertrand
Russell when debunking false notions about causality. Russell stated "The law of causality . . . is
a relic of a bygone age, surviving, like the monarchy, only because it is erroneously supposed to
due no harm"(from Russell, B. (1953). "On notions of cause, with applications to the free will
problem." In H. Feigl and M. Brodbeck (Ed) Readings in Philosophy of Science).

Openness allows for integrality, a mutual process, whereby human and environmental field co-
evolve together. Adaptation, equilibrium, homeostasis are not processes consistent in a universe
characterized by openness. Change in open systems, move toward increasing diversity,
innovativeness, creativity, and complexity in human-environmental field patterning. There is no
stasis in continuous change. Equilibrium is not possible since there is no reversal or going
back. Instead of adapting, open systems co-evolve simultaneously, are always in the process of
becoming. Thus, living systems are open system and are characterized by negative entropy or
negentropy. Negentropy means living systems, even some nonliving systems, are not moving in
the direction of greater disorder, decline, or decay, but rather since open systems are in mutual
process with each other, taking in energy, they evolve in the opposite direction toward diversity,
innovativeness, creativity, and complexity.

Historical Evolution

Like the postulate energy field, openness has been central to the science of unitary human beings
since the very first expressions of the emerging abstract system in Reville in Nursing. While the
conceptualization of energy field has evolved, as has conceptualizations of pattern and
pandimensionality, the way openness has been conceptualized has not required change. Rather
the implications of openness have become clearer within the SUHB. For example, the nature of
openness was more fully realized when Rogers replaced probabilistic with uncertainty when
defining the principle of helicy. Rogers originally used terms like interaction, reciprocy,
stages, exchanging, in 1970, but these terms were later removed from the languaging of the
SUHB because they were not consistent with the complete and continuous openness of human
and environmental fields

Scientific Support

4.4 Pandimensionality: Definition


Rogers (1980, 1986, 1992) postulated that that reality is pandimensional. Pandimensionality is a
"nonlinear domain without spatial or temporal attributes." The idea of a nonlinear domain
provides a framework for understanding paranormal phenomena. A nonlinear domain
unconstrained by space and time provides an explanation of seemingly inexplicable events and
processes. Rogers (1992) even asserted that within the Science of Unitary Human Beings,
psychic phenomena become "normal" rather than "paranormal." Dean Radin, director of the
Conscious Research Laboratory at the University of Nevada in Las Vegas, suggests that an
understanding of nonlocal connections along with the relationship between awareness and
quantum effects provides a framework for understanding paranormal phenomena (Radin, 1997).
"Deep interconnectedness" demonstrated by Bell's Theorem embraces the interconnectedness of
everything unbounded by space and time. In addition, the work of Dossey (2001), Nadeau and
Kafatos (1999), Sheldrake (1988), and Talbot (1991) explicate the role of nonlocality in
evolution, physics, cosmology, consciousness, paranormal phenomena, healing, and prayer.

Similarly, Rogers' principle of integrality postulates a "deep interconnectedness" of infinite


pandimensional human and environmental fields. Within a nonlinear-nonlocal context,
paranormal events are our experience of the deep nonlocal interconnections that bind the
universe together. Existence and knowing are locally and nonlocally linked through deep
connections of awareness, intentionality, and interpretation. Pandimensionality embraces the
infinite nature of the universe in all its dimensions and includes processes of being more aware
of naturally occurring changing energy patterns. Pandimensionality also includes intentionally
participating in mutual process with a nonlinear-nonlocal potential of creating new energy
patterns. Distance healing, the healing power of prayer, therapeutic touch, out of body
experiences, phantom pain, precognition, dej vu, intuition, tacit knowing, mystical experiences,
clairvoyance, and telepathic experiences are a few of the energy field manifestations patients and
nurses experience that can be better understood as natural events in a pandimensional universe
characterized by nonlinear-nonlocal human-environmental field integrality propagated by
increased awareness and intentionality.

Historical Evolution

Rogers (1980) originally used the term four-dimensional when referring to the nature of human
and environmental fields. When she first started using the term, it was clear Einstein influenced
her thinking. She stated that there are three coordinates of space and time that Einstein
synthesized to arrive at a new dimension, the fourth dimension. This new synthesis, space-time,
is postulated in the theory of relativity where the whole universe postulated to be four-
dimensional. Previous to the 1980 publication, she used the term space-time. In 1990, Rogers
replaced the term four-dimensionality with multidimensionality to reflect advances in modern
physics. Physicists were writing a five dimensions and beyond. For example, superstring theory
postulates an 11 dimension universe. The term multidimensional was short lived because only 2
years later Rogers replaced multidimensionality with pandimensionality. Throughout the changes
in the term used, it is important that the definition remained the same, a nonlinear domain
without spatial or temporal attributes. The reason for the change was that multidimensionality
conveyed parts or dimensions that were somehow separate which conflicted with Rogers notions
of irreducibility, indivisible, and unitary reality. Pan, on the other hand, reflects a union of an
infinite number of dimensions. The root meaning of preface "pan" refers to "all;" "involving all
of or the union of;" and "whole" (American Heritage Dictionary, 1992, p. 1306).

The change in terminology was first announced in the Rogerian Nursing Science News, a
newsletter that was published to members in print from June 1988 until the Fall of 2000.
Thereafter, there were a couple of issues published online. In the Winter-Spring 1991 issue (Vol.
3, 3), a small note on page 8 was titled "Eureka: Four-dimensionality evolved into
multidimensionality evolved into pandimensionality." The small announcement stated "Dr.
Rogers says she finally got it. She is not sure what sparked the idea, but it suddenly hit her one
night that "pan"dimensionality is the word that best describes what she has been trying to convey
over the years in the Science of Unitary Human Beings. "Multi convey pieces whereas "pan"
represents a coming together." Pandimensionality suggests infinite domain that spans and is a
union of all dimensions which characterizes the human and environmental field. All reality is
postulated to be pandimensional.

Pandimensionality may be the most elusive postulate in Rogerian science. Perhaps our full
understanding of pandimensionality is limited because it may be difficult to imagine or visualize
a nonlinear domain without spatial or temporal attributes. Rogers admitted that there is difficulty
communicating the scope and depth of such a new view of the universe. Humans often find it
difficult to imagine "domains" beyond their own three-dimensional experience. Furthermore, our
language may also limit one in fully comprehending and expressing pandimensional experiences
or describing a pandimensional universe. Some students of Rogerian Science have found it
useful to read Abbott's (1984)Flatland: A Romance of Many Dimensionsand Dionys Berger's
(1983) Sphereland as way of better understanding the experiencing of a pandimensional
universe.

Check out this YouTube video on Flatland as well as other Dr. Quantum videos!! These are ways
to understand what Rogers means by pandimensionality . . . Just imgine what would a four
dimensional or pandimensional creature would look like if it visited you in what what appears to
be our three dimensional world??

A trip through 10 dimensions Part 1 and Part 2


Multiple Dimensions

Scientific Support

Most recently there has been a proliferation of new theories describing multiple and parallel
universes (Deutsch, 1997; Hawking, 1993; Linde, 1998; Rees, 1997; Smolin, 1997) and
paranormal phenomena (Mitchell, 1996; Radin, 1997). Taken together, these major works begin
to form a tapestry providing support for Rogers' notion of pandimensionality. Stephen Hawking
is one of the founders of a new scientific discipline referred to as quantum cosmology. Quantum
cosmology is a synthesis of quantum mechanics (the study of the very small) with cosmology
(the study of the universe as a whole). Quantum cosmologists believe that questions concerning
cosmology can only be answered by quantum theory. Hawking's (1993) insight is to view the
universe as a quantum particle. Since a particle has a wave function, the universe starts off as a
wave function. According to quantum cosmology, the wave function of the universe spreads over
all possible universes. In other words, there is an infinite number a possible universes co-existing
with our universe. Furthermore, Hawking's quantum cosmology proposes that the infinite
number a parallel or "baby universes" are connected to each other by an infinite series of
wormholes. Particles that fall into backholes fall off into "baby universes that branch off from
our universe (Hawking, 1993).

Russian quantum cosmologist, Andrei Linde, has proposed a new model of what he refers to as
the "multiverse." Our universe is one of an infinite number of "inflationary bubbles" each of
which are continuously sprouts other inflationary bubbles (Linde, 1998). The embryo of new
universes can form within existing ones (Rees, 1997). The total volume of all these domains will
grow without end. In essence, the multiverse is an eternally self-reproducing universe. Thus, the
multiverse contains innumerable bubbles, like our own universe, and other regions even larger
than our own universe. These universes or inflationary bubbles may remain connected by
intercosmic umbilical or wormholes. Our universe may not be the most complex, others may
have a richer structure beyond anything we can imagine and each universe may have its own
unique structure, fundamental forces, particles, and physical laws (Rees, 1997).
Lee Smolin is a Professor of Physics at the Center of Gravitational Physics and Geometry at
Pennsylvania State University and earned his PhD in at Harvard University and in his recent
book, "The Life of the Cosmos," Smolin argues that the laws of black holes indicate that they
spawn new universes.

A collapsing star forms a black hole, within which it is compressed to a very dense state. The
universe began in a similarly very dense state from which it expands. Is it possible that these are
one in the same dense state? That is, is it possible that what is beyond the horizon of a black hole
is the beginning of another universe? (Smolin, 1997, p. 87-88)

There are an enormous number of black holes in our universe, each creating new universes. A
universe such as our may have as many as 10 black holes. In this way, the universes can
perpetually keep reproducing themselves. Thus, all of "reality" consists of a vast number of
universes. David Deutsch (1997), an authority on the theory of parallel universes at Oxford
University, also proposes that the whole of reality contains a vast number of parallel universes.
Deutsch speculates the interpretation of the "double slit" experiment as evidence that photons are
both particles and waves is incorrect. Rather, photons are prevented from landing on parts of the
film because they are being interfered with by invisible "shadow" photons from a parallel
universe. Furthermore, Deutsch, states that time does not flow because "nothing moves from one
moment to another . . . to exist at all in a particular moment means to exist there for ever" (p.
263). Humans experience the differences between present perceptions and present memories of
past perceptions and experience these differences as changes over time. But, we misinterpret the
differences as a movement through time. Each present moment or snapshot is a parallel universe
with its own spacetime. The "multiverse" or the whole of co-existing parallel spacetimes is a
collection of interacting parallel universes. We exist in multiple versions, in universes called
'moments,' and each version of us is not directly aware of the others, but has evidence of their
existence because physical laws of cause and effect link the contents of different universes
(Deutsch, 1997). So which one of the infinite number of copies are you? Deutsch explains that
you are all of them all at once. An important distinction to make is Rogers' notion of
pandimensionality is comparable with the idea of infinite universes but rejects the notion of
causality. However, Deutsch (1997, p. 286) states that there is nothing in his definition of
causality or view of the multiverse that requires causes to necessarily precede their effects.

The notion that we are integral to an infinite and eternal multiverse within which new and
infinite domains continuously and creatively sprout into new universes resonates with Rogers'
postulate of pandimensionality. Pandimensionality, like the infinite multiverse, refers to a union
of infinite domains beyond temporal and spatial attributes. Each universe may have its own set of
unique scientific laws and constants characterized different notions of time and dimensions.

Rogers (1980, 1986, 1992) postulated that a pandimensional reality, a nonlinear domain,
provides a framework for understanding paranormal phenomena. In a nonlinear domain beyond
the constraints of space and time, the integrality of infinite human and environmental energy
fields provides an explanation of seemingly unexplainable events and processes. Emerging
quantum theories of incorporating the idea of nonlocality provide a deeper understanding of
Rogers' postulate of pandimensionality.

In an attempt to demonstrate that Bohr's interpretation of quantum theory was inconsistent,


Einstein proposed a thought experiment that is known as the Einstein-Podolsky-Rosen (EPR)
experiment. Thirty years later John Bell derived a theorem (Bell's Theorem) proving the
existence of local hidden variables is inconsistent with statistical predictions of quantum
mechanics (Capra, 1982), but the results of the theorem were not demonstrated by decisive
experimental evidence until 1982 when physicist Alain Aspect lead a team that demonstrated that
particles (polarized photons) in Princeton and Bangkok were interconnected nonlocally. By
changing the spin of particle in one location will instantly change the spin direction of the paired
particle even though its thousands of miles away. Thus the multiverse must be an interconnected
web of nonlocal connections.

In his scholarly book "The Conscious Universe: The Scientific Truth of Psychic Phenomena,"
Radin (1997) reviews the amassed irrefutable scientific evidence of psi phenomena such as
telepathy, clairvoyance, psychokinesis, and precognition. Radin is the director of the Conscious
Research Laboratory at the University of Nevada in Las Vegas and he suggests that an
understanding of nonlocal connections along with the relationship between awareness and
quantum effects provides a framework for understanding paranormal phenomenon. "Deep
interconnectedness" demonstrated by Bell's Theorem embraces the interconnectedness of
everything unbounded by space and time. Similarly, Rogers' principle of integrality postulates a
"deep interconnectedness" of infinite pandimensional human and environmental fields. Within a
nonlinear-nonlocal context, paranormal events are our experience of the deep nonlocal
interconnections that bind the universe together.

Mitchell (1996) provides a more complete framework for understanding paranormal phenomena
consistent with Rogers' Science of Unitary Human Beings. Mitchell's "dyadic model" of reality
unites existence (matter or physicality) with knowing (consciousness or mentality). Like Rogers,
Mitchell recognizes that everything in the universe, including mind and matter, are inseparable
aspects of a single evolving reality. Energy is the foundation of all matter and information is the
foundation of all knowing. However, according to Mitchell (1996), existence and knowing
(matter and information) are coupled or inextricably related because they both have their origins
and owe their existence to the field of energy that underlies everything in the universe.

Moreover, existence and knowing are linked locally and nonlocally through the processes of
awareness, intentionality, and interpretation. Nonlocal processes and perceptions are beyond the
limitations of space and time. Mitchell (1966, p. 155) prefers the terms "awareness" and
"intentionality," because both are "irreducible" concepts. Typically, the terms mentality and
consciousness are often reduced to brain function. Awareness is the perception of energy and
intentionality is an active process of desiring or intending an action. Intention is the volitional
propogation of energy (Mitchell, 1996). Action is a process of movement or transformation of
energy. Patterns of energy provide information. Information is stored in the universe in various
ways yet to be discovered and requires interpretation or evaluation to give it meaning. The
universe exits as patterns of energy and is known by its patterns of energy. Interpreting the
meaning of information is a function of the awareness and intentionality of the interpreter and
the existing information base.

Within Mitchell's (1996) dyadic model, paranormal events are naturally occuring processes that
are perceived or intended by gifted and/or well trained persons who are more aware of energy
patterns. ESP, telepathy, and clairvoyance are everyday functions of awareness and intentionality.

For example Mitchell (1996, p. 205) describes precognition as a function of intentionality in the
following manner:

Because time moves only forward and all life processes are nonlinear and include choice, the
future is not fixed and therefore not knowable. But it can be influenced or even created to a
certain extent. Accurate prophecy is more often self-fulfilled prophecy. What is knowable
through nonlocal intuition and expanded awareness is an expanded sense of now, not a sense of
the future.

Gifted persons have a greater range of actions and can intentionally become more aware or
change nonlocal patterns of energy. Mitchell's dyadic model departs from the Science of Unitary
Human Beings by including notions of causality although Mitchell does state that nonlocality,
relativity theory, and quantum theory calls causality into question. The context of intentionality
within a Rogerian Science perspective is mutual process. While unitary human beings participate
knowingly and intentionally in the process of change, the changes are mutual and unpredictable.
Both the human and environmental field patterns are changed through intentionality. In addition,
the dyadic model does not address multiple dimensions or universes, however, Mitchell does
speculate about their existence and states they are not readily accessible through any experiential
or physical knowing processes. On the other hand, Rogerian Science acknowledges the multivese
which may be knowable through pandimensional awareness and experiences.

A theoretical tapestry supporting pandimensionality can be constructed by weaving together


models of the multivese with the dyadic model of reality. In the dyadic model, existence and
knowing are locally and nonlocally linked through deep connections of awareness, intentionality,
and interpretation. Pandimensionality embraces the infinite nature of the multivese in all its
dimensions and includes processes of being more aware of naturally occurring changing energy
patterns. Pandimensionality also includes intentionally participating in mutual process with a
nonlinear-nonlocal potential of creating new energy patterns.

The strength of a conceptual system is its ability to provide scientific explanations. The postulate
of pandimensionality provides a means for better understanding the processes associated with a
wide range common phenomena in human-environment-health experiences. Distance healing,
the healing power of prayer, therapeutic touch, out of body experiences, phantom pain,
precognition, deja vu, intuition, tacit knowing, mystical experiences, clairvoyance, and telepathic
experiences are a few of the energy field manifestations that can be better understood as natural
events in a pandimensional universe involving increased awareness and intentionality in an
infinite mutiverse with deep nonlinear-nonlocal human-environmental field integrality.

While pandimensionality is a condition of our existence, often we are not aware of


pandimensionalitys nature in everyday aspects of our lives. What is it to live in
pandimensionality? Certainly mystical experiences, flow experiences, peak experiences, and
paranormal experiences such as dj vu, clairvoyance, distance healing, prayer, precognition,
distance viewing, and telepathy are glimpses of pandimensionality. Awareness is the perception
of energy field patterns and intentionality is an active process of desiring or intending action.
Intention manifests as the volitional propagation of energy. Action is a process of movement or
transformation of energy. Pandimensional events, therefore, may be understood as natural events
involving intentionality and increased awareness of a multiverse with deep nonlinear-nonlocal
human-environmental field integrality (Butcher, 1998).

Experiences of pandimensionality can be accelerated. Murphy (1992) describes in detail


evidence of research supporting his claims of how humans are evolving toward higher abilities
for what he calls "extraordinary functioning" (p. 40). Murphy discusses over 100 of these
abilities including opening books to the exact passage you are looking for; feeling people in a
house even though you cannot see them; hearing melodies that seem to reflect your physical
condition; feeling what someone else is thinking; experiencing immense energy; changing the
environment by mental intention like feeling you have invisible hands that touch another person
after which that person responds as if they have been touched; apprehending events and
situations before they happen; shedding pain by willing it away; seeing new beauty and
possibilities for growth in someone of long acquaintance; and sensing extraordinary lightness
while moving or at rest, or a sense of elevation from the ground.

Interestingly, Murphy (1992) also describes the potential of extraordinary love or compassion as
an emerging metanormal human attribute (pp. 54-59). Examples of extraordinary love include
experiencing of love that: a) allows one to feel a friends suffering, deep intentions, or personal
conflicts; b) removes all sense of personal boundaries as if you and the other are a single person;
and c) elevates a persons self-esteem and well-being even through the love comes from another
person who is at a distance. Similar to Rogers(1988) manifestations of patterning, Murphy
(1992) views extraordinary abilities as evolutionary emergent and further suggests extraordinary
abilities can be developed. Extraordinary abilities are also all manifestations of a pandimensional
reality . . . and are indicators of what it would mean to more fully live in pandimensionality.

Julian Barbour (1999) asserts that one of the implications of quantum cosmology is that time
does not exist. There is only timelessness. Living in timelessness is not only a manifestation of
increasing frequency patterning (Rogers, 1988) but also is an experience of a pandimensional
reality. Barbour argues and explains how there is only timelessness, which consists of an infinite
number of Nows, not linked in any way to one another. Each now is a separate world unto itself.
All Nows that ever were or will be are simultaneously happening. The appearance of linear time
only arises because one concentrates intensely on each now. Only motion and change give the
appearance that time is linear. Given this model of the multiverse, what would it mean if one
lived without experiencing time as linear . . . but lived in timelessness? Barbour (1999) states
that this "many instances" interpretation places a new understanding on causality. "The ability of
each Now to resonate with other Nows is what counts . . . . Our existence is determined by the
way we relate to (or resonate) with everything else that can be"(Barbour, 1999, p. 325). Thus,
living in the heart of helicy means shifting our awareness from the illusion of linear time and
space toward a deeper awareness of pandimensionality, living with a sense of timelessness,
increasing our awareness of nonlocal-nonlinear events, and nurturing our emerging extraordinary
abilities.

4.5 Basic Implications

New world reviews require new ways of thinking and practicing. Rogers abstract system leads
new ways to practice nursing. Outdated practice models, like the nursing process, hold little
relevance to guiding practice from the perspective of Rogerian science. Practice models evolving
from the postulates and principles are described in Chapter 6. Some practice implications based
on the postulates include:

1. Human beings (patients/nurse) are more than their physical bodies.

2. There is no separation between human beings (patients) and their environment.

3. Whatever we do to the environment, we do to ourselves.

4. Nurses and patients are inseparable to one another.

5. Everything is connected to everything else.

6. Everything the nurse perceives and experiences (information about the patient) are
manifestations of human-environmental field pattern.

7. The experience of time is relative.

8. Time and causality are human abstractions.

9. Due to acausality, nursing does not focus on causes, rather nurses focus how the client
wants to change.

10. There are multiple realities, not just the nurse's reality.

11. Nonlocal and nonlinear reality provides an explanation of "paranormal" events


patients/nurses sometimes experience.

12. The language and processes of diagnosis, interventions, and outcomes are not consistent
with a unitary world view.

13. Patients and nurses co-evolve together in mutual process toward patterns of increasing
diversity, innovativeness, and creativity

14. Change is continuous!!


15. Change is innovative!!

Note that all the postulates are integral with one other. Furthermore, by synthesizing all four
postulates, Rogers provided definitions of two fields that are the focus of nursing: the human
field and the environmental field. By identifying the two fields, there seems to be a contradiction
violating Rogers notion of oneness or a "unitary" universe. However, Rogers specified that these
two field are "infinite and "integral" with one another. According to Rogers, the focus of nursing
is on unitary human beings and their environment.

The Human Field/Unitary Human Being is a "irreducible, indivisible, pandimensional energy


field identified by pattern and manifesting characteristics that are specific to the whole and which
cannot be predicted from knowledge of the parts.

The Environmental Field is a ""irreducible, indivisible, pandimensional energy field identified


by pattern and integral to the human field."

Note that Rogers' postulates of energy field, pattern, and pandimensionality are explicitly in both
definitions. Openness, the fourth postulate is represented by the integral nature of the human and
environmental fields. And, the unitary nature of energy fields are emphasized by the terms
"irreducible, indivisible" and by the statement "manifesting characteristics that are specific to the
whole and which cannot be predicted from knowledge of the parts." Both definitions are
essentially the same, since energy fields and its characteristics are the "basic unit" of everything,
the living and the non-living. The environment is everything . . . literally . . . everything in one's
environment (other human beings, all that is nature, living and non-living, the entire universe)
that is integral with ones human field.

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