Dowsing is potentially useful in getting answers to questions. In this application, a considerable amount of preparatory work is required in practicing with the dowsing device, whether it be the traditional forked tree branch, an L-rod, a pendulum, or any device in order to establish a clearly defined and unambiguous response for “yes,” and some other equally definite response for “no.”
Having developed this rapport with the dowsing instrument, the question for which an answer is sought must be posed very precisely and unambiguously in a format for which the only appropriate answer is either yes or no.
Answers involving only numbers [such a date] can be ascertained by the appropriate number of dowsing device responses, such as the swings of a pendulum. However, most operators prefer to approach number answers by querying in a way such as this: “Was the date of … earlier than …?.” The next question is of the identical format, but the queried date is increased or decreased according to the answer to the preceding “guess” until a satisfactorily precise value is achieved.
An old adage says that “fire is a good servant but a bad master.” The same kind of thought doubtlessly applies to the use of dowsing. The concept of Karma implies a matching responsibility for every privilege.
Dowsing is unquestionably a tool of transcendent, potential power. As such, its use carries a correspondingly boundless and unforgiving responsibility to use it wisely and unselfishly. Therefore, it seems that a prudent action to be taken early in any neophyte dowser’s career is building into his or her subconscious mind the unalterable rule that dowsing will never work to incur for him an unfavorable karmic debt.
I did this and I believe it paid off when I was once asked to locate a missing person. There developed in my mind the strong subjective explanation that publicizing the information sought would be a grievous intrusion into someone’s karmic privacy.
An interesting corollary of the karmic aspect of dowsing is the possibility that the ultimate origin of our curious notion of religion may rest therein. It is self-evident that we owe much to Mother Nature not only for dowsed and other psychically obtained information, but in numerous other aspects as well.
Thus, an innate, largely subjective compulsion to repay the debt is altogether logical; perhaps even necessary for continuation of this happy state of affairs. Thus, an interesting concept to ponder is that religion, in the broad sense of the term, as opposed to modern, dogmatic sectarianism, is the direct outgrowth of our largely subjective awareness of our inextricable involvement in mother nature’s immutable principles and hence the objective efforts to repay the debt.
Another potential hazard in the use of dowsing is that if the mechanism herein proposed is even nominally correct, then the operator is necessarily working close to the border between objective and subjective consciousness where ideation can spill over from the objective to the subjective consciousness.
Therefore, it is important to counsel beginning dowser to never practice the art unless their mind and conscience are clear in the strictest sense of the term.
A final pragmatic caution is to stress the fact –acknowledged by even the most widely experienced dowsers –that even though the Akashic Records is infallible; we mortal dowsers may err in posing our questions or in interpreting the dowsed responses. In short, the results of dowsing, even by the best operators are fallible.