Martha Rogers RN, PhD Theoretical Model The Science of Unitary Human Beings

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 10¹⁸ 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 pandimensionality’s 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 déjà 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 friend’s 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 person’s 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: