______________________________________________________
Heavier than air
flying machines are impossible.
—LORD
KELVIN
president, Royal Society, 1895
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Subtle-energy healing / spiritual healing is a nonlocal phenomenon, as some research has suggested.
Cree has accumulated vast experience with nonlocal, or remote, energy therapy — also called distant healing or distance healing. Over the last five years, distant-healing therapy has comprised around eighty-five per cent of his professional caseload.
As was mentioned in the opening page of this web site, Cree was selected three times to be a participating healer in major clinical trials of distant healing directed by Elisabeth Targ, M.D. at California Pacific Medical Center. The research was funded over three years by the National Center for Complementary and Alternative Medicine — a division of the federal government's National Institutes of Health. Cree worked from his rocking chair in Greensboro, North Carolina upon Glioblastoma multiforme (brain cancer) patients and advanced-AIDS patients in San Francisco, California.
In the United States, more money now is spent on complementary and alternative healing
than on mainstream medical healing services. As more and
more medical schools, private hospitals, and research institutions attempt
to look for income-opportunities in the complementary and
alternative fields, more and more poorly designed research is being done and
increasing numbers of courses of dubious philosophic and
scientific soundness are being offered (as electives for medical and nursing
students and as license-renewal courses for nurses).
In addition, nowadays some weakly designed research into alternative healing
and distant healing, is being designed by the "healers" themselves, run by
researchers in their direct pay.
Cree now desires for major funding from private and institutional grants (none of which would flow into his own pockets) to flow directly to an independent, accredited, mainstream medical research institution to support highly rigorous research of his at-distance healing-therapy work.
Some papers on distant-healing research studies may be accessed online:
______________________________________________________
When examining normal science . . . we shall . . . describe that
research as a strenuous and devoted attempt to force nature
into
the conceptual boxes supplied by professional education.
—THOMAS
S. KUHN
in the book:
The Structure of Scientific Revolutions
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Cree enjoys having photos of clients.
Client-photos make his work slightly easier, but they do not increase the power of his work. Since they are not essential, Cree never delays working on a client's behalf until he has a photo. (He has no photos for the majority of his clients.) Still, he requests that photos be sent to him if it is possible.
Some of Cree's clients have drawn great support from prayer services.
This healer is aware that some medical research has demonstrated
possible, likely benefits of prayer. He, himself, has taken note that some
of his cases have seemed to make smoother progress when the clients began
availing themselves of the ministrations of various prayer-circles
and services (for themselves and/or their loved ones).
Cree feels that the best prayer for a client would be prayer that agrees
with, or at least, does not conflict with the given client's philosophic
and/or religious stance (if any).
Every client who has a session or multiple sessions with Cree, will have his / her name appearing on this healer's free daily prayer / energy-transmission list for thirty days following any given session.
While these may not appeal particularly to every reader, here are two prayer services that a good number of Cree's clients have enjoyed and from which they have felt great support:
Below — filling the remainder of this page — is a review by Daniel Benor, M.D. of distant-healing studies up to 2000.
This would be one of the most-quickly discovered relevant papers found through exploring the links shown above. It is reprinted with permission of the author and publisher, and may again be reprinted subject to the copyright conditions appearing at the bottom, where contact addresses for Benor and a link to his web site, can also be found.
— DISTANT HEALING —
by Daniel Benor, MD
Abstract
This article reviews 61 studies of distant healing, which is healing that is
deliberately sent by one or more healers as an intent, wish, meditation, or
prayer to a healee who may be in the healers' presence or may be far away.
Distance, even thousands of miles, does not appear to limit the effects of
healing.
Significant effects of distant healing are demonstrated by randomized
controlled trials in humans, animals, plants, bacteria, yeasts, cells in the
laboratory, and DNA.
Fascinating new insights about energy medicine and integrative care are
suggested by these studies.
Noteworthy are 120 further randomized controlled studies of healing given
with the healers' hands held on or near the body, again with many of these
demonstrating highly significant effects, not included in this article.
While distant healing appears to contradict our ordinary sense of reality
and the laws defined by conventional science, there are several theoretical
paradigms that suggest explanations for healing.
Introduction
I define spiritual healing as the "systematic, purposeful intervention by
one or more persons aiming to help another living being (person, animal,
plant or other living system) by means of focused intention, hand contact,
or passes to improve their condition. Spiritual healing is brought about
without the use of conventional energetic, mechanical, or chemical
interventions. Some healers attribute healing to God, Christ, other 'higher
powers', spirits, universal or cosmic forces or energies; biological healing
energies or forces residing in the healer; psychokinesis (mind over matter);
or self-healing powers or energies latent in the healee. Psychological
interventions are inevitably part of healing, but spiritual healing adds
many dimensions to interpersonal factors (1, 2)."
This article reviews 61 studies of distant healing, which is healing that is
deliberately sent by one or more healers as an intent, wish, meditation, or
prayer to a healee who may be in the healers' presence or may be far away.
Distance, even thousands of miles, does not appear to limit the effects of
healing.
Distant healing lends itself well to double-blind studies. Healers need not
have direct contact with healees. Researchers can randomize patients into
treatment and control groups leaving patients, medical staff, and those
assessing possible effects of distant healing blinded to who is being sent
the distant healing.
It is impossible in a brief article to do justice to all of these studies. A
few samples of the best randomized, double-blind, controlled studies will be
taken from each category for discussion, with references to the remainder
for those who are interested in exploring further.
The references are available at , and a full annotated bibliography of
touch, near, and distant healing is available in my new book, Healing
Research, Volume I (1, 2). Included in Healing Research are rankings of
studies according to standards of research design, execution, and reporting.
Distant healing for human physical problems
The two best studies in this category are for treatment of problems in a
cardiac intensive care unit (CCU).
Randolph Byrd (3) explored effects of intercessory prayer by born-again
Christians on 192 patients hospitalized on a CCU in California, compared
with 201 in the control group. After signing an informed consent, patients
were randomized into the two groups, and later checks showed that there were
no significant differences between the groups on demographic or illness
variables. Prayers were sent daily by three to seven Christians.
Byrd devised a severity of illness assessment, as none existed for patients
in a CCU. "Each intercessor was asked to pray daily for a rapid recovery and
for prevention of complications and death, in addition to other areas of
prayer they believed to be beneficial to the patient. Significantly fewer
patients in the prayer group required intubation; ventilation (p < 0.002) or
antibiotics (p < 0.005), had cardiopulmonary arrests (p < 0.02), developed
pneumonia (p < 0.03) or required diuretics (p < 0.05)."
Despite the differences between groups, the mean times in CCU and duration's
of hospitalization between groups were nearly identical. As Byrd notes, some
of the patients in the control group may have had outsiders praying for
them, which presumably would have reduced the differences between groups. If
this is the case, the results are even more impressive.
In a replicating study, William S. Harris and colleagues (4) studied the
effects of intercessory prayer in consecutively admitted patients on a CCU
at the Mid America Heart Institute (MAHI), Kansas City, MO. There were 466
in the prayer group and 524 in the control group. Again, no significant
initial differences were noted in comorbid conditions, age, or sex between
the groups. Neither patients nor staff knew the study was being done, and
therefore informed consent was not obtained.
Intercessors were recruited from the local community if they agreed with the
statements: "I believe in God. I believe that He is personal and is
concerned with individual lives. I further believe that He is responsive to
prayers for healing made on behalf of the sick."
Intercessors were randomly assigned to 15 teams, each with 5 members (total
75). Intercessors were 35% non-denominational, 27% Episcopalian, and the
rest Protestant or Roman Catholic. Prayers commenced by at least one
intercessor by the second day after admission to the CCU.
Intercessors were requested to pray daily over the following 28 days for "a
speedy recovery with no complications" and anything else that seemed
appropriate to them. The 28 days covered the CCU patients' entire
hospitalization in 95 percent of the cases.
New events during the CCU stay were assessed by an internist and three
experienced cardiologists. As no standard scales exist for the assessment of
CCU cardiac status or progress, the researchers developed two of their own,
the first with weighted and the second with unweighted values for various
events, procedures and new diagnoses. A third rating, the Hospital Course
Score used in the study by Byrd, was recorded as well.
All assessments and data analyses were conducted blindly. On both the
weighted and unweighted scales, the treated group showed significantly
greater improvements (both at p < 0.04). No significant differences between
groups were found in the Byrd hospital course scores, although there was a
trend in favor of the E group. Interestingly, again no significant
differences were noted between the two groups in duration of hospital stays.
While many people feel that there is a distinction between prayer healing
and healing done outside of religious settings or frameworks there is no
research as yet which would validate this view. Several studies have
addressed this question, none of them providing clear results (5, 6).
A third excellent study was published by Fred Sicher, Elizabeth Targ, and
colleagues (7) on effects of distant healing on AIDS at California Pacific
Medical Center's Complementary Medicine Research Institute. This study
focused on 40 volunteers who had advanced AIDS (8). Volunteers were
solicited through local advertisements. Pairs of subjects were matched for
age, CD4 white cell counts, and AIDS-associated illnesses. They were
randomly assigned to receive either distant healing or no healing. All
received standard medical care from their own doctors, at several different
medical centers (9).
Distant healing was sent by 40 healers in various parts of the United
States. All healers had at least five years experience, including treatment
of AIDS, and were accustomed to sending distant healing. Healers had only
the first names and photographs of five of the subjects. They sent healing
for an hour each day, six days per week, over a 10-week period. Healers were
rotated randomly in weekly healee assignments, so that every healee had 10
different healers who sent healing over the course of their treatment.
Healers' religious backgrounds included Christianity, Buddhism, Judaism,
Native American and other Shamanic traditions, and healing traditions
included several modern-day healing schools.
After six months, a medical chart review was conducted by a doctor who was
blind to treatment assignments. There were no significant differences
between healing and control groups on demographic and study variables prior
to the start of distant healing treatments. At six months following the
initial assessment, those sent distant healing had significantly fewer
AIDS-related illnesses (p < 0.04) and lower severity of illnesses (p <
0.02). Visits to doctors were less frequent (p < 0.01), as were
hospitalizations (p < 0.04), and days in hospital (p < 0.04).
Mood was assessed on the Profile of Mood States (POMS). Again there was
significantly more improvement in the prayer group (p < 0.02). A higher mean
score (not significant) was found in the E group at baseline. This could
have contributed to the greater improvement shown on this variable. CD4
counts and scores on other psychological assessments did not differ
significantly between the two groups.
The authors point out that the overall improvements appear to indicate "a
global rather than a specific distant healing effect." They suggest that
measures of viral load and activity of natural killer (NK) cells may be more
useful measures of healing effects than CD4+ counts.
However, no comparisons between groups were made on the treatments used,
administered by different doctors at different treatment centers. It is
possible that there were significant differences between groups in these or
in other unidentified variables, with the prayer group receiving medical
treatment which gave them some advantage compared to that given to the
control group (10).
Another significant aspect of the studies of Byrd, Harris et al, and Sicher
et al is that they are published in respected, conventional American medical
journals. Until recently, most medical journals would routinely reject
articles on spiritual healing.
Other studies have shown effects of distant healing on back pain (11),
arthritis (12), recuperation from surgery (13, 14), hypertension (15),
anxiety (16), anticipatory nausea in chemotherapy (17), and self-esteem
(18).
In a study of LeShan healing, independent judges are able to identify from
healees' subjective reports when a distant healing treatment has occurred
(19). Six healers trained by LeShan were used. A series of healings was
scheduled for each of the 12 subjects. The first and the fifth healing for
each person were 'present' (healer and healee in the same room) and the
remaining eight were distant (healer and healee separated by unspecified
distances, all presumably in their own homes). A few healings were conducted
over greater distances.
Healers and healees were told that healings would be done at specific times
of day scheduled by Goodrich. Unknown to them, half of the distant healings
for each healee were scheduled at least an hour after the participants
expected them (nonsynchronously). Healees reported such sensations as
relaxation, drowsiness, heaviness, decreased anxiety, increased energy, and
peacefulness. Sensations reported by healers included a more intense
awareness of self and feelings of peacefulness.
Three judges who were blindly given healers' and healees' self-rating forms
on their subjective experiences successfully identified whether the healings
were synchronous or nonsynchronous (modest significance: p < .005).
Goodrich, disclaiming recall for coding of data, also rated the forms and
achieved significant results.
Beginning students of healing and healees both often question whether they
are feeling something related to healing if they sense heat between the
hands of a healer and the body of the healee, or whether they merely feel
the natural heat of a warm hand. This doubting of one's own experience is
even more marked with absent healings. It is most helpful to have the
confirmation of Goodrich's thesis that such sensations are frequent enough
and distinct enough to be reliably identified by healees and by independent
judges who reviewed reports of the healees' perceptions.
No effects of distant healing were demonstrated in studies of asthma (20),
hypertension (21), leukemia (design of study seriously flawed) (22), anxiety
(23), depression (24, 25), self-esteem (26), in inadequately defined chronic
problems (27), or in people who did not need healing (28). Though a study of
distant healing in alcoholism showed no effects on drinking, there was a
significantly lower dropout rate from treatment in the healing group (29).
Distant healing effects on physiological
measurements
William Braud and colleagues showed that a healer could utilize feedback
from measurements of healees' electrodermal responses to raise and lower
skin resistance. Repeated experiments showed very high levels of
significance (30, 31, 32, 33, 34, 35, 36).
Negative effects were found when a Reiki healer was asked to send distant
healing for 30-second intervals (37). I believe this was too short an
interval for a healing effect to be demonstrated.
Janine Rebman and colleagues demonstrated that healers could produce
significant effects on electrodermal responses, finger blood volume, and
heart rate (38). These studies confirm that measurable, highly significant
distant healing effects can be produced repeatedly. They also suggest that
healers' claims to produce relaxation are probably accurate, as
electrodermal responses reflect relaxation.
Distant healing effects on animals
The best series of animal studies in the healing literature is on the waking
of mice from anesthesia (39, 40, 41, 42, 43). Healers sent distant healing
from across a room, sometimes from behind a one-way mirror, to one of a pair
of mice that were littermates who had been matched for gender and weight,
and anesthetized in the same anesthetizing box. They were able to
selectively waken the designated mice significantly more quickly than the
control mice (p < 0.02-.00003).
An interesting sidenote came from one of these studies. The researchers
asked the healers to randomly alternate waking mice on either side of the
table. The healers said they could only do this if there was at least a
twenty-minute interval between wakings of successive mice. Otherwise, they
warned, some of the distant healing effects from the previous waking would
linger on that side of the table. If the next mouse was a control mouse, and
if it were placed on the side where a mouse had been sent healing within
less than a twenty-minute interval, a residual of the healing effect could
influence that control mouse to waken more quickly.
The researchers were reluctant to spend so much time waiting between trials,
so they kept one side of the table for healing for half of each series of
mice, waited an appropriate interval, and then reversed the side for
healing.
In one series, they deliberately studied this alleged "linger" effect.
Without allowing an interval between sending healing to one side of the
table and placing control mice on that side of the table, they found that
indeed the mice placed on that side of the table woke more quickly--even
though healing was not being sent at that time to that side of the table.
Distant healing also ameliorated the development of amyloidosis (a collagen
disease) experimentally induced in hamsters (44), slowed the growth of
experimentally induced tumors in mice (45), and protected mice from effects
of radiation (46).
One of the most intriguing studies of mice, indeed, the study with some of
the most far-reaching implications in the healing literature, is that of
Jerry Solfvin on malarial mice (47). Solfvin gave his laboratory workers two
vials, one labeled "babesia" (babesia rhodanii are malarial organisms) and
the other "non-babesia," for injecting two groups of mice. Each mouse was
given a code number and injected with malaria from one of the vials. A slip
of paper, on which the code number and "babesia" or "non- babesia" were
recorded, was sealed in an opaque envelope, with only the designation of "
babesia " or "non-babesia" written on the envelope. These were handed to
another experimenter, who sealed them in yet another envelope, again
recording "high" or "low" on the second envelope.
Solfvin divided the "high" and "low" groups of envelopes into two piles, one
designated to receive distant healing and the other as a control group.
Thus, Solfvin had no way to know which mice were in which malarial group,
and the laboratory workers had no way to know which mice were to receive
distant healing.
In reality, the vials given to the handlers contained identical doses of
malarial organisms, and Solfvin never contacted a healer to send distant
healing to the mice so designated. The study was actually one of illness and
healing expectancy effects.
In Experiment 1 there were three animal handlers. Two were "sheep"
(believers in psychic phenomena and healing) and one was a "goat"
(disbeliever). The mice handled by the sheep demonstrated random results.
Those handled by the goat showed significant effects (p < 0.021) for illness
and a trend towards significance (p < 0.09) for distant healing effect. Both
of these effects were significantly in the opposite direction to that
predicted in the study, but consistent with the expectations of the goat.
In Experiment 2 there were five animal handlers and the malaria was
designated as either "high" or "low" babesia. There were significant healing
expectancy effects in the direction of positive expectation (p < 0.05) in
all groups and a marginal trend in the illness expectancy (p < 0.05-.10).
Solfvin notes:
This healing expectancy effect is definitely a parapsychological one in the
sense that it cannot be entirely explained in terms of known sensory
processes, since the target animals were not known by anyone until the end
of the study. We have therefore produced a paranormal healing effect, or
something that resembles a healing effect, in a well controlled laboratory
study which cannot be attributed to a specific psychic healer or healing
treatment. It must therefore be attributable to something else and that
something else may be operating in other psychic healing situations as well.
In experimental studies of psychic healing treatments the experimenters may
have reason to expect positive results. The healer may have performed well
in pilot or screening trials, may have brought an impressive anecdotal case
history of successful healings, or may make a strong personal impression on
one of the experimental staff members. The results of the current study,
modeled after this situation, suggest that the expectation structure may be
an important contributor to the results, regardless of what the healer does.
Without anyone having full information about which mice were designated for
distant healing, a healing effect was evident. Non-local consciousness, as
"Super- ESP," is suggested by this study. More on this in the discussion,
below. If this study can be replicated with significant results, it will put
in question every double-blind study ever done--as a possible effect of
Super-ESP, or non-local experimenter effect.
Healers have reported that the apparent limits of time may be transcended in
healing. Frans Snel and P. C. van der Sijde (48) set up an experiment to
study this possibility. They ran a controlled study of distant healing for
malaria in rats, where the healing was only sent at the end of the study.
Modestly significant findings supported the possibility of backwards-in-time
healing (p < 0.02).
Distant healing effects on plants
Plants make good experimental subjects. They are inexpensive, low
maintenance, and require no elaborate permission forms (as human studies
do).
You could easily test your own healing abilities with plants. Take three
pots of the same size, filled with soil from the same source. Take three
batches of seeds from the same packet. Large ones, such as corn seeds, are
handy, as you can plant them with their pointy ends down, each to the same,
measured depth. Place the pots where they will each get the same intensity
and duration of light, and water them with measured, equal amounts of water.
Send positive thoughts or prayers to the first, leave the middle one alone,
and send negative thoughts to the third. After two weeks you may see
easily-visible differences in the growth rates in each pot.
Formal studies have shown significant effects of distant healing with plants
(49, 50, 51, 52, 53, 54). Other studies showed no effects of distant healing
on plants (55, 56). Each of these studies had problems in their designs that
might explain the failures to demonstrate healing effects.
Distant healing effects on bacteria and yeasts
Distant healing produced significant effects on enhancing and retarding
growth of bacteria (57, 58, 59) and yeasts (60, 61). These studies suggest
that healers may be able to slow or halt the progress of an infection by
retarding the growth of infecting organisms.
Carroll Nash (62) explored effects of distant healing on bacteria that
mutate between two forms, "lac negative" and "lac positive," showing that
healing could selectively increase either form. If this is an effect on
mutation, it provides encouragement to believe that healing might influence
mutating cells, such as cancers, in the body. However, as Nash notes, an
alternative hypothesis is that the distant healing selectively influenced
the growth of one or the other form rather than influencing mutation rates.
The implications of this study are discussed below.
Distant healing effects on single-celled
organisms
C. M. Pleass and Dean Dey (63) explored effects of mental intent on the
motility of algae. In their first experiment they found highly significant
effects (p < 0.000000005). In their second experiment, replicating the
first, they found no significant effects.
It is not unusual in parapsychology to find this sort of difficulty in
replications, and several other replications of (touch or near-the-body)
healing studies have shown no effects.
Distant healing effects on cells in the laboratory (in vitro)
William Braud and colleagues showed that healers could slow the rate of
hemolysis - - the bursting of red blood cells placed in dilute saline (64,
65). The most likely mechanism for this effect is a strengthening of the
cell wall of the red blood cells. If this is the case, it might explain some
of the mechanisms for many healing effects. The cell wall is a very active
transport system for moving fluid, chemicals, and molecules into and out of
the cell. If healing can alter these gateways, it may enhance cellular
functions and increase protection of the cell from negative influences.
Another possibility is that the cell wall may act as an antenna for
receiving healing "messages."
Franz Snel also showed that distant healing could slow the rate of growth of
cancer cells cultured in the laboratory (66).
Distant healing effects of DNA
Glen Rein and Rollin McCraty, at the HeartMath Institute, showed that
distant healing could alter the rate of winding and unwinding of strands of
DNA (67, 68). The implications of these studies are far-reaching, indeed.
First, this could be a mechanism for the action of healing within the body,
since DNA controls many of the functions of cells in the body. Second, if
healing intent can influence these complex molecules that control genetics,
it is possible that intent could influence heredity and evolution (69). This
may be a mechanism for the effects in Nash's study of bacterial mutation.
Discussion
While distant healing appears to contradict our ordinary sense of reality
and the laws defined by conventional science, there are theoretical
paradigms that appear to offer explanations for healing.
These studies of absent healing introduce Newtonian medicine to the action
of mind from a distance, 'nonlocal consciousness' as Larry Dossey terms it
(70). This is consonant with the theories of modern physics, that postulate
interactions between certain particles from any distance. These hypotheses
have been supported by research (71, 72, 73, 74). This is also supported by
a wealth of research in parapsychology, demonstrating that minds can
interact through telepathy, that a person can obtain information about
physical objects from a distance through clairsentient perception, and that
direct mental influence over physical objects is possible (75-77).
Distant healing and other non-local effects of energy medicine are
acknowledged by several of the complementary therapies (78). One would hope
that the benefits of such an inexpensive intervention would appeal to those
who are concerned over the high costs of medical care. Distant healing
research confirms the effects of prayer on health. This does not prove,
however, that prayers within any particular religious framework are more
effective than any other, or than secular distant healing. Subjective
experiences of healers and healees involved in distant healing further
support reports of experiences with prayer in religious settings. Those
involved with healing may have a personal sense of heightened spiritual
awareness (79).
The issues raised by distant healing research are extremely complex. ISSSEEM
is truly at the frontiers of science in exploring these borderlands between
Newtonian and quantum worlds, between the realms of matter and of spirit,
through the study of subtle energies and energy medicine (80).
Notes
1. Benor, Daniel J. Healing Research: Volume I, Spiritual Healing:
Scientific validation of a healing revolution, Southfield MI: Vision
Publications 2001. (Contains descriptions of healers, discussion of healing
in the spectrum of parapsychological research, and light reviews of research
on touch, near, and distant, healing.)
2. Benor, Daniel J. Healing Research: Volume I, Professional Supplement,
Southfield, MI: Vision Publications 2001. (Contains detailed summaries of
controlled and descriptive studies of healing.)
3. Byrd, Randolph C. Positive therapeutic effects of intercessory prayer in
a coronary care population, Southern Medical Journal 81 (1988) pp. 826-829.
4. Harris, William S. et al, A randomized, controlled trial of the effects
of remote, intercessory prayer on outcomes in patients admitted to the
coronary care unit, Archives of Internal Medicine 159 (1999), pp. 2273-2278.
5. O'Laoire, Sean, An experimental study of the effects of distant,
intercessory prayer on self-esteem, anxiety, and depression, Alternative
Therapies 1997, 3(6), 38-53.
6. Spindrift, Inc. The Spindrift Papers (Century Plaza Building, Spindrift
Inc. PO Box 452471, Ft. Lauderdale, FL 33345-2471] 1993.
7. Sicher, Fred; Targ, Elisabeth; Moore, Dan; Smith, Helene S, A randomized,
double-blind study of the effects of distant healing in a population with
advanced AIDS, Subtle Energies.
8. Category C-3, including CD4+ cell counts of less than 200 cells, a
history of at least one AIDS-defining disease, and taking prophylactic
treatment against Pneumococcus carinii.
9. 'Triple drug therapy' (a protease inhibitor and two or more
antiretroviral drugs) which has proven to decrease mortality from AIDS
significantly.
10. In personal communication, Elisabeth Targ reports that a multi-center
replication is planned that will include controls for any differences
between treatments at the various centers.
11. Castronova, Jerri; Oleson, Terri: A comparison of supportive
psychotherapy and laying-on-of-hands healing for chronic back pain patients,
Alternative Medicine, 3 (1991), pp. 217-226.
12. Bucholtz, Randi Anderson, The use of Reiki therapy in the treatment of
pain in rheumatoid arthritis, University of Wisconsin, Oshkosh: M.S. in
Nursing-Family Nurse Practitioner 1996.
13. Bentwich, Zvi; Kreitler, S.; Pfeffermann; R.; Benor, D. J. - Effect of
distant healing on recovery from surgery, Presentation at 2nd International
Dead Sea Conference on the Anatomy of Well-Being, Tiberias, Israel 1993.
14. Green, William Michael, The Therapeutic Effects of Distant Intercessory
Prayer and Patients' Enhanced Positive Expectations on Recovery Rates and
Anxiety Levels of Hospitalized Neurosurgical Pituitary Patients: A Double
Blind Study (Doctoral dissertation), San Francisco: California Institute of
Integral Studies 1993.
15. Miller, Robert N. Study of remote mental healing, Medical Hypotheses, 8
(1982), pp. 481-490.
16. Green, William Michael, The Therapeutic Effects of Distant Intercessory
Prayer and Patients' Enhanced Positive Expectations on Recovery Rates and
Anxiety Levels of Hospitalized Neurosurgical Pituitary Patients: A Double
Blind Study (Doctoral dissertation), San Francisco: California Institute of
Integral Studies 1993.
17. Sodergren, Kathleen Anne, The Effect of Absorption and Social Closeness
on Responses to Educational and Relaxation Therapies in Patients with
Anticipatory Nausea and Vomiting During Cancer Chemotherapy (Master's
thesis) Minneapolis: University of Minnesota 1993.
18. Schutze, Barbara, Group counseling, with and without the addition of
intercessory prayer, as a factor in self esteem, Proceedings of the 4th
International Conference on Psychotronic Research, Sao Paulo, Brazil 1979,
pp. 330-331.
19. Goodrich, Joyce, Healing and meditation: healing as a unitive
experience. The LeShan work, American Society for Psychical Research
Newsletter, 18 (1993), pp. 5.
20. Attevelt, J.T.M. Research into Paranormal Healing (Doctoral
dissertation) State University of Utrecht, The Netherlands 1988.
21. Beutler, Jaap J; Attevelt, J.T.M. et al. Paranormal healing and
hypertension, British Medical Journal, 296 (1998), pp. 1491-1494.
22. Collip, P. J. The efficacy of prayer: a triple blind study, Medical
Times, 97 (1969), pp. 201-4.
23. O'Laoire, Sean, An experimental study of the effects of distant,
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78. Benor, D. J. Healing Research, Volume II: Consciousness, Bioenergy and
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MI: Vision Publications, in press.
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