An Investigation into the Effect of Human Intention on the Weather
by Myrna Ray Klupenger
Energy Medicine University Sausalito, California USA
A Thesis Submitted to the Faculty of Energy Medicine University in partial fulfillment of the requirements for the degree of Master of Science in Integrative Holistic Health
November 2015
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Abstract
Catastrophic weather conditions have increased in recent years, dramatically affecting human emotion and activity. This thesis explores the evidence that human intention may affect the weather. The paper reviews accounts of apparent weather influence by shamans and operators of weather–working devices. To determine how intention might affect weather, the paper reviews scientific research relating to water and weather. The thesis includes two studies. In the first study, five weather-workers were interviewed and six common themes emerged: intention, humility, enthusiasm, confidence in their ability to affect the weather, desire to help others and the environment, and perception of unusual physical sensations when working with the weather.
The second study was an attempt to replicate the “Wishing for Good Weather” group consciousness study by Nelson (1997). It compared the average rainfall on the day of an annual parade with five days before and four days following the parade, with inconclusive results.
Keywords: weather, climate, intention, group consciousness, water, rainmaker, remote influence, psychokinesis (PK), shaman, medicine man, Rhododendron Festival, Wilhelm Reich. ii
Acknowledgements
I am grateful for Energy Medicine University, a graduate level university that offers diverse classes on topics such as biophysics, the human biofield, energy healing and psychology, intuition and dreams. The ability to access superb professors through the distance learning model of education has been ideal for me. I specifically thank Professors Bernard Williams, James
Oschman, Beverly Rubik, Marcia Emery, Midge Murphy, Melissa Patterson, Mali Burgess, and
Dominique Surel for their instruction and encouragement and for introducing me to the research and writings of so many scientists willing to explore the edges of mainstream science. Thanks also to President Francesca McCartney for founding EMU and Anna Haight, Registrar, for all her help and encouragement.
The organizations: The Institute of Noetic Science (IONS), Society for the Study of
Subtle Energy and Energy Medicine (ISSSEEM), International Association for the Study of
Dreams (IASD), Society for Scientific Exploration (SSE), and Therapeutic Touch International
Association (TTIA) provided me with opportunities to attend their conferences and personally meet not only most of my EMU professors but also many of the scientists and scholars whose research I studied throughout my course work.
I also wish to acknowledge the weather-workers who participated in my research and thank them for their valuable contributions. My thesis committee members, Dr. Dominique Surel and Dr. Mali Burgess, have been encouraging, patient, thorough, and a joy to work with. Thank you again.
My husband and extended family have been supportive of this endeavor without really understanding why it was so important to me. Don, thank you for your patience.
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Table of Contents
Abstract...... i Acknowledgements...... ii Table of Contents...... iii List of Tables ...... v List of Figures...... vi Chapter 1: Introduction...... 1 Problem Statement and Significance ...... 2 Two Research Questions and Two Research Studies...... 2 Definitions...... 5 Assumptions...... 6 Scope, Delimitations, and Limitations...... 6 Chapter Summary ...... 8 Chapter 2: Literature Review...... 9 Research on Water and the Biofield ...... 9 Water Molecules, Phases, and Structure...... 13 Water Crystal Photography...... 23 Gas Discharge Visualization...... 29 Additional Water Experiments ...... 32 Research on the Movement of Water and Air ...... 33 Cloudbusters, Wilhelm Reich and his Followers...... 42 The Environmental Harmonizer ...... 49 Weather Modification with Chemicals ...... 51 Psychokinesis, Mental Influence, and Intention ...... 53 The Weather Portion of the Hydrologic Cycle ...... 58 Shamans Influencing the Weather ...... 61 Gaps in Literature ...... 78 Chapter Summary ...... 81 Chapter 3: Research Methodology and Design ...... 83 Research Study 1: Experience of Weather Workers...... 83 Research Study 2: Don’t Rain on the Parade...... 87 Chapter Summary ...... 92 Chapter 4: Findings...... 93 Research Study 1: Experience of Weather Workers...... 93 Research Study 2: Don’t Rain on the Parade...... 125 Summary of Research Studies ...... 132 Chapter 5: Conclusions, Implication, and Recommendations...... 133 Research Study Questions and Hypotheses ...... 134 Conclusions...... 137 Implications of the Findings ...... 138 Future Recommendations ...... 140 iv
References...... 142 Appendix A...... 157 Appendix B ...... 158 Appendix C ...... 208 v
List of Tables
Table 1. Themes Matched with Participants……………………………………....……………121
Table 2. Siuslaw News Reports on Rhododendron Festival Weather………………………… 129 vi
List of Figures
Figure 1. Reich’s cloudbusting diagram ...... 43
Figure 2. Map of weather station locations and active years for weather data reporting ...... 90
Figure 3. Percentage of days without rain in Florence, OR ...... 125
Figure 4. Average daily precipitation of Florence, OR compared with four surrounding coastal
communities...... 127
Figure 5. Total accumulated precipitation in Florence, OR compared with four surrounding
coastal communities ...... 128
Figure 6. Proposed mechanism for how human intention can affect weather...... 139
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Chapter 1: Introduction
In November 2013, Typhoon Haiyan hit the Philippine Islands, killing at least 6,000 people and devastating other portions of Southeast Asia (NPR, 2014). About 11 million people were affected, and many were left homeless (Memmott, 2013). Typhoon Haiyan was only one in a series of natural disasters since the new millennium. Climate related natural disasters such as storms, hurricanes, tornadoes, tsunamis, and floods have increased in frequency since the 1970s
(Leaning & Guha-Sapir, 2013). Droughts with related crop failures and forest fires are reported worldwide. The climate is changing and the major scientific agencies of the United States, the
National Aeronautics and Space Administration (NASA) and the National Oceanic and
Atmospheric Administration (NOAA), agree that climate change or global warming “is very likely caused by human activities, and poses significant risks for a broad range of human and natural systems” (National Research Council, 2011). Anthropogenic factors that contribute to global warming are increased population and industrialization with accompanying air and water pollution, worldwide deforestation, and mass industrial farming. While environmentalists, meteorologists, and other concerned scientists study the human impact on climate and weather from the physical science point of view, a perspective that is rarely discussed is that weather may be influenced by the human mind.
Weather is a part of Nature that directly affects human life, not only physically, but also emotionally and mentally (Watson, 1984). The purpose of this thesis was to explore the evidence that human mental focus and emotions may reciprocally affect the weather. Awareness of a mutual relationship with the weather may help mankind move toward resolving the problems related to climate change. Recognition of the power of consciousness to affect a complex natural system like weather, supported by modern science, could be part of a worldview paradigm shift. 2
In Chapter 1, the key research questions of this thesis are identified and two research studies are described along with assumptions and limits of the study, and definitions of terms.
Problem Statement and Significance
Substantial scientific evidence from the fields of quantum physics and parapsychology supports the proposition that human attention and intention can affect matter (Dunne & Jahn,
2005; Jahn & Dunne, 2001; Radin, 2006, 2013). Anecdotal evidence also indicates that humans have successfully used intention to influence the weather (Boyd, 1974; Jones, 2012; Jung, 1963;
Mishlove, 2004; Moss, 2008). However, only one scientific study (Nelson, 1997) has been published that ties human intention directly to weather. The problem of a lack of scientific research that might confirm and explain the phenomenon of intentional weather influence is addressed in this thesis. Exploration of the relationship between intention and the weather is both important and timely. Weather-related natural disasters have catastrophic human and environmental effects and are increasing in frequency (National Research Council, 2011).
Human intention may be only one of many factors that influence weather events, but all factors are worthy of research with the goal of reducing the damaging impact of weather.
Two Research Questions and Two Research Studies
The purpose of the Literature Review was to synthesize the research from various academic, scientific, and phenomenological points of view to address two research questions.
Research Question One: Can human intention affect the weather? Rationales that support the ability of humans to affect the weather in the literature include scientific publications (Nelson,
1997), mind-matter parapsychology research (Dunne & Jahn, 2005; Jahn & Dunne, 2001; Radin,
2006, 2013), and accounts of shamans and weather-workers (Jones, 2012; Jung, 1963; Moss,
2008). 3
Research Question Two: How can intention affect weather? The second question may not have a definite answer, but Chapter 2 presents evidence that intention does affect the weather, and explores how research on water and intention (Dibble & Tiller, 1999; Pyatnitsky & Fonkin,
1995), water structure (Ho, 2013; Pollack, 2013), water movement (Alexandersson, 1990;
Schwenk, 1996), and weather and systems theory (Jenny, 2001) all relate to this question. The scientific research of Wilhelm Reich on orgone and the atmosphere was also investigated.
Nature of Research Study 1. The first research study was a qualitative phenomenological study that addressed the question: How do shamans and other weather workers describe and explain the phenomenon of influencing the weather? This study involved interviewing five individuals who self-identified as weather workers and used different methods in order to affect the weather. These interviews specifically addressed weather workers’ subjective experiences of influencing the weather through a set of six open-ended interview questions. Creswell (2014) described phenomenological research as “a design of inquiry in which the researcher describes the lived experiences of individuals about a phenomenon as described by participants. This description culminates in the essence of the experiences for several individuals who have all experienced the phenomenon” (p. 14). The participants were selected based on published (or self-published) accounts of their weather working experiences and referrals.
Nature of Research Study 2. The second research study investigated the influence of a group intention. It involved using quantitative methodology to correlate the amount of rainfall on the Rhododendron Festival parade in Florence, Oregon, and the number of people with the common desire for a rain-free parade, to test the hypothesis that the Florence community's collective intention for a rain free Rhododendron Festival Parade results in less rain on that day. 4
This study was designed to replicate Nelson’s (1997) study of the effect of group consciousness on the weather, specifically during commencement ceremonies at Princeton University. His comparison of recorded rainfall in Princeton versus nearby communities showed that there was significantly less rain, less often, in Princeton on days with major outdoor activities (Nelson,
1997, p. 47). Replications of this study with positive correlative results would add support for the hypothesis that group intention can affect the weather.
For over a hundred years in Florence, Oregon, the annual Rhododendron Festival usually occurs on the third weekend in May. The Grand Floral Parade traditionally begins at noon on
Sunday, and the research study involved obtaining the recorded rainfall data on the Sunday of the
Rhododendron Festival in Florence over a period of 68 years and comparing it to the rainfall on the five days prior to and four days following the parade day.
This study was a non-experimental form of quantitative research with a correlational design (Creswell, 2014). This type of experiment is also known as a natural experiment (Nelson,
1997). The independent variable—group intention—and the dependent variable—rainfall—are naturally occurring and beyond the control of the investigator (Creswell, 2014).
The null hypothesis in Study 2 was that rainfall amounts did not significantly differ on
Rhododendron Festival days compared to the days immediately before or after the Festival. The first alternative hypothesis was that the community’s desire for a rain free parade correlated with less average rainfall on Parade Day. Alternative hypothesis 2 emerged from the Florence rainfall data; the community’s focus of attention and intention resulted in less rain on the days leading up to and including the Festival than the days following the Festival. Alternative hypothesis 3 was that Florence had less rainfall during Rhododendron Festival than surrounding coastal communities. 5
Definitions
Weather: The state of the atmosphere at a particular place and time with respect to temperature, clearness or cloudiness, atmospheric pressure, humidity, precipitation, sunshine, wind, etc. (Barry & Chorley, 2009).
Climate: Weather conditions prevailing in a general area and/or over a long period of time (Barry & Chorley, 2009).
Troposphere: The layer of the atmosphere from Earth’s surface to about sixteen kilometers or ten miles, characterized by decreasing temperature with increased altitude (Aguado
& Burt, 2010, p. 570).
Radiant energy: Electromagnetic energy and encompasses a broad spectrum of wavelengths exhibiting different characteristics, such as light, heat, and carriers for communication.
Electromagnetic energy (EM): Electromagnetic waves are generated (simplified) by the oscillation, or back and forth movement of charges. The oscillating charge can come from an electron, a proton, a nucleus, or a large charge-bearing entity. All materials contain charges, and when electromagnetic waves pass through a material they exert forces on charges they encounter, inducing another charge oscillation. The wavelength and character of electromagnetic radiation passing through a complex medium may change (Pollack, 2013). “Total output energy need not equal input energy if the medium stores energy and uses it to produce work” (Pollack, 2013, p.
166).
Intention: The projection of awareness, with purpose and efficacy, toward some object or outcome (Schlitz, 1995, p. 5). Prayer is included in the more general term intention. 6
Attention: The act or power of carefully thinking about, listening to, or watching someone or something. Attention differs in that there is mental focus on the event or object, but without a preference.
Group consciousness: The term for a group’s focused attention on a particular event or outcome (Nelson, 1997).
Assumptions
The researcher assumed that observable, documented phenomena, even unusual phenomena such as weather working, are compatible with scientific principles. A portion of the literature reviewed consisted of anecdotal accounts of people influencing the weather. It was assumed that the observations of these weather workers were truthfully and accurately reported in the literature. It was also assumed that intention is involved with action. Conscious intention to affect the weather may fall on a continuum from saying a prayer to conducting a ceremony to operating equipment. For example, the weather modification operation known as “cloud seeding” might be viewed as completely mechanistic. The pilot or operator at a foggy airport disperses silver iodide into fog, inducing the water droplets to change to a crystalline ice structure by an effect known in materials science as epitaxy. The atomic structure of one compound is used as a template to induce the same structure in another (Fletcher, 1992; Matthews, 2006). However, intention may be at work, as the operator’s goal is to clear the fog.
Scope, Delimitations, and Limitations
Although several factors influence weather and climate, the scope of this investigation was limited to studying the effects of human intention on the structure of water clusters, the electromagnetic charge of atmospheric particles and components, and the movement of the 7 atmosphere. Based on the most recent literature, these are the factors most commonly thought to have the potential to be influenced by human intention.
Delimitations are the boundaries that a researcher chooses to set for the study (Creswell,
2014). Research Study 1 was delimited to five interview subjects who self-identified as weather workers. Research Study 2 was delimited to analyzing precipitation data during the annual
Rhododendron Festival usually held the third weekend in May in Florence, OR, for the years
1947-2014.
Limitations are any conditions or influences that the researcher cannot control that place restrictions on the methodology, process, and conclusions (Creswell, 2014). For Research Study
1, only five out of 12 weather workers contacted were available for interviews, which limited the variety of perspectives of the phenomena and the weather working techniques represented. Three interviews were less than an hour in length. Longer interviews or second interviews may have revealed more information; however it is doubtful that the participants would have agreed to a greater time commitment. Thorough and unbiased interview technique and careful complete analysis of the data may have been limited by having a single interviewer for this study.
For Research Study 2, one limitation was that the independent variable, the community’s group intention for a rain free parade, was assumed rather than supported by survey data.
Another limitation was the number of people watching or participating in the parade from year to year was only very roughly estimated. The crowds in 1947 were certainly much smaller than in
2007 but the force of group intention may be equal in effect. Another significant limitation was that the daily rainfall data for Florence, OR was recorded at various locations and times of day over the 68-year period analyzed. Complete rainfall data near the parade route was not available as expected. 8
Chapter Summary
Weather, particularly extreme weather, affects humankind, physically, mentally and emotionally. The purpose of this thesis was to explore the evidence that human intention may affect the weather. While scientific evidence suggests that human intention can affect matter and anecdotal evidence suggests that shamans can influence the weather, very little scientific evidence ties human intention directly to the weather.
In Chapter 2, the literature review is organized into sections that include laboratory research and scientific theories, documented accounts of weather workers, and other perspectives.
The research designs, methodologies, and limitations are addressed in Chapter 3. Chapter 4 presents the results of the two studies conducted. In Chapter 5, the conclusions and implications of these findings are discussed, as well as recommendations for future inquiries. 9
Chapter 2: Literature Review
This literature review explores scientific research and theories along with accounts and perspectives that relate human intention to the weather. As water is a key ingredient in weather, understanding the water molecule, water structure, phases, flow, and water’s ability to carry information may be important to the question of how intention can affect weather. The connection between intention and water may be a contributing factor to the influence of human intention on the weather.
Research on Water and the Biofield
Research has shown that water somehow changes in response to the intentions of a healer.
This can be a local effect, such as a healer holding a jar of water with the intention of imparting the water with healing energy. Grad (1964) found that a group of barley seeds watered from a flask held by healer Oskar Estebany sprouted more seedlings, grew taller, and had more chlorophyll than the control group. In this case, the water was in close proximity to the person holding the intent, suggesting that the electromagnetic energy field or subtle energy of the person may have changed the water in some way. Some experiments tested the effect of holy water on seed growth with non-significant results (Lenington, 1979; Wallack, 1984).
The human electromagnetic biofield. In 2002, Rubik proposed the biofield hypothesis, a theory that electromagnetic (EM) fields within and surrounding the body carry information for regulating the organism. A decade later, many conventional biomedical researchers accepted the theory (Jain et al., 2015; Jain & Mills, 2010). The bioelectrical and biomagnetic fields produced by the body have been explored since the development of the electrocardiogram (ECG) in 1906 and the electroencephalogram (EKG) in 1924, given that “Ampere’s law requires that electrical currents produced by movements in the heart, brain, muscles, and organs must produce magnetic 10 fields in the space around the body” (Oschman, 2003, p. 3). These fields are weak, but measurable with high technology magnetometers like the superconducting quantum interference device (SQUID). The main research focus has been on the electromagnetic (EM) portion of the biofield and the peak intensity of human electromagnetic radiation is in the infrared region of the
EM spectrum, but radiant energies are emitted by the human body from ultra-low to medium radio waves, microwaves, infrared, visible light rays, and ultraviolet waves (Rubik, 2009).
Other conventional measurements of the biofield include magnetic resonance imaging
(MRI), functional MRI (fMRI), and positron emission tomography (PET), which measure changes in energy patterns when resonant energy is applied to body areas. To be specific, an
MRI measures the relaxation time of the protons in the water contained in the body. Water molecules are tiny in relation to other organic molecules, but they make up 99.9% of the total molecules in the body. Radiant energy measured in the biofield may be generated by water or water’s interaction with other substances. Thermography records patterns of infrared radiation to detect areas of inflammation and tumors. Heat and sound can be measured both inside and outside the body, and galvanic skin response (GSR) measures electrical conductance between electrodes placed on the skin (as in the lie detector test). Photon-multiplier equipment can measure weak light emissions from the body called biophotons (Jabs & Rubik, 2014; Rubik,
2009). The body also produces chemical energy, gravity, and elastic energy (Oschman, 2003).
The electromagnetic frequencies produced by the coherent contractions of the heart muscles can be measured with a SQUID magnetometer a few feet from the surface of the body.
The HeartMath Institute conducted a number of experiments demonstrating that the heart EM frequency pattern of one person (sender), as measured by an ECG, was registered in the EEG brain patterns and elsewhere on the body of another person (receiver) in close proximity. The 11 studies showed that an energy exchange took place between individuals. When the sender adopted a loving emotional state, the heart EM frequencies became orderly, resonant, and more influential on the energy field of another person (McCraty, Atkisson, Tomasino, & Tiller, 1998).
Studies done over twenty years ago detected exceptionally strong electromagnetic fields from the heart or hands of energy medicine practitioners (Seto, 1992; Zimmerman, 1990).
Baldwin, Rand, and Schwartz (2012) attempted to replicate the results using the highly sensitive
SQUID method, but failed to replicate earlier results. One explanation is that the magnetically shielded room blocked Schumann resonance from the earth’s electromagnetic field (Baldwin et al., 2012). The Schumann resonance (7.8 Hz) is a natural earth frequency that is similar to alpha wave frequency in the brain (8-12 Hz), which corresponds with a relaxed state of mind (Wilcox,
2011). Blocking this external electromagnetic field may have interfered with the experiment.
A complete scientific picture of the range of electromagnetic frequencies that surround and emanate from the human body is lacking, but all EM waves have a dissipative quality, weakening as they extend further from the source. They may be most important as carriers of information, as the human body may respond to these signals and emit its own EM waves that influence nearby organisms and receptive structures such as water (Rubik, 2002; Wilcox, 2011).
Torsion and scalar waves. Energy detected and researched by current scientists called torsion field (Swanson, 2009b) and scalar or Tesla waves (Meyl, 2001) may provide an explanation for human intention effects on matter. Electrodynamics (Lucas, 2012) recognizes two types of oscillation within a molecule, transverse vibrations and longitudinal vibrations. An electromagnetic transverse wave vibrates at right angles to the direction of its propagation, while a longitudinal wave vibrates in the direction of propagation. Longitudinal waves are difficult to detect and controversial, but according to Meyl (2001) both transverse and scalar waves are 12 transmitted; it is up to the antenna which wave is picked up. Tesla experimented with longitudinal wave resonant transmission technology, and Meyl (2001) developed equipment to show that scalar waves existed (Maret, 2009). Transverse electromagnetic waves, including light, travel at about 300,000 kilometers per second in a vacuum, and slightly slower in air. But longitudinal waves or scalar waves travel in a different manner, one wave pushing another, and form a standing wave with resonances between the “sender” and “receiver.” According to Meyl
(2001), scalar particles are vortices with form and scalar waves can propagate at slower or faster rates than light speed.
Swanson (2008) described how biophotons, torsion forces and the human biofield are linked. According to Swanson (2008, 2009b), a torsion energy wave is likened to a vortex behind the spin of particles that causes a deformation of space/time. Torsion field energy appears to be analogous to scalar energy. He stated that:
DNA is the source of biophotons, governing cellular machinery, communications and
behavior. It governs growth and metabolism, with high energetic efficiency. The coherent
biophoton field forms a hologram throughout the body, telling each DNA molecule
where it fits in the overall blueprint, and governing cell differentiation and specialization.
With the creation of each biophoton there is also a torsion wave. Torsion is a widespread
and important form of radiation which couples particle spins together, and propagates
through space as a twisting wave in the metric. (Swanson, 2008, p. 43)
While most biophotons are contained within the physical body, torsion waves pass out through the tissue and form a holographic pattern outside the body including the structure of the aura or biofield (Swanson, 2008). The pattern consists of regions of the vacuum charged with right handed or left handed torsion in a matrix. The torsion field maintains this hologram outside the 13 body and over long distances and was shown to couple to consciousness. Torsion force has been studied extensively by Russian scientists for over forty years, and is considered the same as subtle energy (Swanson, 2008).
Lucas (2012) proposed that longitudinal vibration is the origin of life at the molecular level and supported his theory with research using the Heliognosis Experimental Life Energy
Field Meter (http://www.heliognosis.com). This instrument is based on Reich’s Orgone Field
Meter and measures the life energy of an organism. Lucas (2012) found that the meter reflected a drop in energy as a plant leaf died, and was used to compare the life energy in fresh organic food to processed food.
Scientific detection and explanations for life force energy may add to understanding how human intention can affect water or any matter, locally or at a distance. Physics concepts of
“non-locality” or “entanglement of subatomic particles” may also apply and will be discussed later. There is both theory (Brizhik, Giudice, Tedeschi, & Voeikov, 2011) and evidence
(Montagnier et al., 2010) that the structure of water may act as a receiver and carrier of electromagnetic information.
Water Molecules, Phases, and Structure
Water has several anomalous qualities that support life on earth. These characteristics result from its structure. A molecule of pure water consists of two atoms of hydrogen and one of oxygen. In a water molecule the hydrogen atoms share electrons with the oxygen atom and that sharing creates a chemical covalent bond to hold them together. With each hydrogen atom donating one electron and sharing the pair with the oxygen atom, it makes the molecule lopsided and polar with the oxygen end negatively charged and the hydrogen end positively charged. The positively charged end is attracted to the negative cloud around the oxygen portion of a nearby 14 water molecule forming a hydrogen bond. A water molecule can form hydrogen bonds with four more water molecules in a three-dimensional tetrahedral arrangement. The water-to-water interaction is fragile due to the vibrations of the hydrogen atoms; the typical lifetime of the hydrogen bonds is 0.9 picoseconds at room temperature (Teixeira, 2006). The energy is about 3-
5 kcal/mole (Pollack, 2001). Yet it is the relationship between the water molecules that creates a structure giving water most of its chemical, electrical, physical, and anomalous properties.
The phases of water. The three phases of water—vapor, liquid, and solid—differ in hydrogen-bond association. As vapor, water molecules undergo incessant high-speed random motion. In the liquid phase randomness is reduced and the molecules form transient hydrogen bonds. At room temperature about 70-80 % of water is associated with three or four neighboring water molecules creating a three-dimensional network, but because of the brief duration of the bonds it remains a liquid (Pollack, 2001). In the transition from liquid to solid, the bond angle between the oxygen and hydrogen atoms widens from about 105˚ to slightly more than 109˚, forming the lattice structure of an ice crystal with a hexagonal arrangement of the molecules
(Garrison, 2009). Each hydrogen atom lies on a straight line between two oxygen atoms. The straight lines give stability, account for the solidity of ice, and cause a more open structure, less dense than liquid water (Pollack, 2001).
Some biophysicists recognize a fourth phase of water—structured water—lying between ordinary liquid water (also called bulk water) and ice. In structured water the three-dimensional lattice of water molecules is more stable than bulk water and denser than ice because the bonds are angled, allowing the molecules to crowd together (Pollack, 2001).
Pollack (2001) has argued that layers of water molecules lying within and adjacent to cells are intrinsic to biological function. Pollack (2008, 2013) found that layering of water 15 molecules at hydrophilic surfaces may extend to two or three million layers, and this structured water has been found to exclude many solutes, prompting the term exclusion zone (EZ) water.
Pollack (2001) used microspheres as the solute and Nafion, a Teflon-like product, as the hydrophilic surface. Compared to bulk water, EZ water is constrained, stable, more viscous, and has a negative charge. The EZ water has the characteristics of a liquid crystal with long range ordering of molecules, and expands when exposed to infrared light (Pollack, 2008). It is useful to recognize structured water as water’s fourth phase, since it has characteristics that differ significantly from bulk water, vapor, or ice (Pollack, 2013). Pollack (2013) discovered that EZ water with a negative charge and the adjacent bulk water with a positive charge together resembled a battery that stored potential energy, charged by the absorption of radiant energy of the sun and other radiant sources. Water also emits radiant energy; the wavelengths emitted from
EZ water depend on its structure, which builds from surfaces with unique charge distributions.
“Hence, the energy radiated from the EZ could contain surface-specific information” (Pollack,
2013, p. 172). If the radiant energy that was absorbed carried information in the form of frequencies that induced changes in the structure of the EZ water, then some of the received information could be retained (Pollack, 2013).
Quantum field theory. Arani, Bono, Giudice, and Preparata (1995), proposed that the attraction of water molecules to each other is not just a result of short-range transient hydrogen bonding, but it is induced by the time-dependent radiative long-range electromagnetic field.
Under the right circumstances, water molecules can organize into clusters of coherent domains in which the collective vibrations of the water molecules resonate together forming long lasting, long-range, stable oscillations or wave patterns that can be maintained in the water (Arani, Bono,
Giudice, & Preparata, 1995). This coherent wave pattern is a new minimum energy state of water 16 that can accept external electromagnetic patterns and transform them into coherent vibrations.
This quantum field theory supports the ability of water to receive, store, and transfer information in the form of energetic frequency signatures. Ho (2012) also discussed the liquid crystalline and quantum coherent nature of water, especially its biological function.
Brizhik et al. (2011) demonstrated that cosmic events such as lunar or solar eclipses significantly influence chemical reactions of organic carbonates in solution with water. Natural water in the environment and within organisms contains carbonates, a family of inorganic compounds with different physical and chemical properties that convert into each other in water.
For example, carbon dioxide (CO2), the major product of respiration, is always present within organisms and the atmosphere. Using quantum field theory as a theoretical framework, Brizhik, et al. (2011) explained the dynamics of how aqueous solutions absorb information from a distance in the form of electromagnetic frequencies, changing the structure of the water, as well as storing and communicating the new information throughout an organism or ecosystem. In physics, resonance is known to convert small stimuli into large responses. “When a stimulus having a well-defined frequency is applied to a system able to oscillate on the same frequency, the response of the system grows with time until reaching very large amplitudes” (Brizhik et al.,
2011, p. 2870).
Pure water. The structure of water is inherent in what is known as the memory of water, a hypothesis central to homeopathy. It is important to note that water is rarely pure. Water is
Nature’s best solvent. Ocean water, spring water, rainwater, well water, tap water, and bottled water all contain mineral ions, the most common being sodium (Na+), chloride (Cl-), sulfate
2- 2+ 3- + 2+ (SO4 ), calcium (Ca ), bicarbonate (HCO ), potassium (K ), and magnesium (Mg ). Positive ions of manganese and iron are often included as well (Garrison, 2009). Even laboratory grade 17 pure water readily dissolves gases and particulates from the air and from containers. Chaplin
(2007) explained that pure water is not simply H2O molecules but consists “of molecular species including ortho and para water molecules” 1 (p. 145), ions, previously dissolved solutes, dissolved gasses, gaseous nanobubbles, material dissolved or detached from the containing vessels, solid particles and aerosols entering from the laboratory air, and includes all the variations of isotopic compositions 2. Chaplin (2007) stated, “Liquid water is clearly a very complex system even before the further complexity of molecular clusters, gas-liquid and solid- liquid surfaces, reactions between these materials and the consequences of physical and electromagnetic processing are considered” (p. 145).
Water molecules structurally relate to each other forming clusters in bulk water, EZ water at interfaces, ice crystals, clouds, and precipitation. The present study focused on determining if and how actual changes occur in water when humans intend to affect it.
Experiments with intention and water. Some significant experiments have been conducted to test human influence on water. More research of this type has been done in Europe and Asia than in the Americas. In 1995, Pyatnitsky and Fonkin measured the angle at which laser light scattered when passed through water. They proposed that if the water structure changed during the experiment, the angle of the scattered light would also change. Tap water was kept at a constant temperature for two hours. They tested before, during, and after individual operators seated about one meter from the container tried to influence the water structure. More than 2000
1 The two hydrogen atoms in water contain protons whose magnetic moments can be parallel or anti-parallel, called ortho- and para- water, respectively. The two forms are normally present in an o/p ratio of 3:1 (Lower, 2015).
2 Hydrogen has two stable isotopes, H1 and H2 (often denoted by D). Stable oxygen isotopes are 16 18 18 16 O and O . Combinations create H2O , HDO , etc., all of which are identifiable in the infrared spectra of water vapor (Lower, 2015).
18 runs were implemented over a period from 1988 to 1995 with 15 persons tested as operators.
Only a few operators demonstrated effects, but those were significant. For example, Operator 4 was tested 228 times, and 153 results showed the operator’s influence with a change in the scattering angle of the light. Thus in 67% of the tests, he changed the structure of the water when intending to do so (Pyatnitsky & Fonkin, 1995). Pyatnitsky and Fonkin (1995) concluded,
“Although we have no explanation of the phenomenon, the data represented in this paper would seem to indicate that some human operators can produce a consciously-related influence on water structure” (p.10).
Water pH, the measure of acidity or alkalinity in a solution, measures the concentration of hydrogen ions in the water. An excess of hydrogen ions (H+) in the solution makes it acidic, and an excess of hydroxide ions (OH-) makes a solution alkaline. The scale is logarithmic, which means a change of one pH unit represents a ten-fold change in hydrogen ion concentration
(Garrison, 2009). Changes of even one-thousandth of a pH unit can be recorded. The pH measurement of water at room temperature generally remains static; however “pure water will dissolve carbon dioxide from the air … which creates bicarbonate and carbonate ions. They can change the pH, most likely to more acid values (less than 7)” (Beverly Rubik, personal communication, December 13, 2013).
In 1999, Dibble and Tiller described their experiments using a “black box” to eliminate the problem of fluctuations of human focus and energies, called an Intention Imprinted
Electronic Device (IIED). The electronic devices were used as carriers of the specific intention, one of which was to influence the pH of commercially bottled water. In Dibble and Tiller’s
(1999) experiment, four experienced meditators focused their attention on one of two different
IIEDs, imprinting one with the message to decrease (or increase) the pH of the experimental 19 water by one pH unit compared to the control. Bottled water was later exposed to the imprinted
IIED. Dibble and Tiller (1999) concluded, “Very robust effects have been recorded with the maximum pH change achieved being 1.0 ± 0.05 pH units, exactly the value programmed by the imprinted intention” (p. 155). Tiller, Dibble, and Kohane (2000) extended these experiments by wrapping imprinted IIEDs in aluminum foil, storing them in grounded Faraday cages, and then separately shipping them from California to Minnesota where others conducted the experiments.
Changes of 0.5 to 1.0 pH units were achieved (Tiller et al., 2000).
Continually exposing the water (or the laboratory atmosphere) to the IIED seemed to change or condition the laboratory environment itself (Tiller, 2007). Although the researchers found distant labs to use as controls in the intention experiments, eventually the pH of water in distant labs began to oscillate along with the IIED vessels (McTaggart, 2007; Tiller, 2007). Tiller
(2007) developed theoretical models to explain this nonlocal effect of intention on water. He hypothesized that the phenomena did not arise from “the electric atom/molecule level of physical reality” but from the “vacuum level of reality which occupies the space between the fundamental particles that make up the electric atoms and molecules” (Tiller, 2007, p. 81-82). Tiller (2007) called this “the magnetic, information wave, level of physical reality” (p. 82). He reasoned that continual play of the intention device “coupled” the two physical levels of reality, so that the effects of both were measured with laboratory equipment.
Pajunen, Purnell, Dibble, and Tiller (2009) used an intention-host device prepared in
Tiller’s lab to increase the pH of pure water by 1 pH unit at room temperature following the protocol of earlier experiments. Pajunen et al. (2009) found that an increase of 1 pH unit in the water samples took an average of 47 ± 19 days. They concluded that it was not a question of if 20 the pH increased as per the intention imprinted into the intention-host device but when it started and how long it took (Pajunen et al, 2009, p. 964-965).
The Memory of Water. The “Memory of Water”, a journalistic term, has been a source of considerable controversy in the science world since the 1980s. The concept had significant implications in the field of homeopathy, which encouraged research by supporters of homeopathy. However, the controversy referred to as “the Benveniste affair” may have influenced cautious mainstream scientists who subsequently avoided research on the structure of water. Benveniste’s (1994, 1999) work—and the backlash it spurred—is historically significant in the field of water research and therefore included in this literature review. This account is based primarily on the points of view of his lab associates (Schiff, 1995; Thomas, 2007).
In the 1980s, Jacques Benveniste had an international reputation as a specialist on the mechanisms of allergies and inflammation. A member of his staff, Bernard Poitevin, had a side interest in homeopathy and requested permission to conduct a basophil degranulation test with some homeopathic preparations, made by serial dilution and succussion (Schiff, 1995). During five years of experiments, Poitevin and Benveniste observed that even when the allergen was diluted in water to the extent that no molecules of the substance were left, the water still triggered relevant biological systems (Thomas, 2007). Benveniste theorized that “information” from the original chemical must have been “memorized” by the water in which it was diluted.
This is the same principle behind homeopathic medicine (Schiff, 1995).
Benveniste’s team tested and retested for two more years, along with scientists from six other laboratories, and found evidence that that highly diluted anti-IgE could cause basophil degranulation (Davenas et al., 1988). When the article was submitted to the science journal
Nature, Benveniste got a hostile response. The editors of Nature could not fault the research as 21 submitted, so agreed to publish, but they could not accept the conclusion that water had memory.
They sent a three man “fraud squad” to the laboratory for five days, and when two of the experiments they observed had negative results, they concluded that Benveniste had failed to replicate his studies, even though the team had performed 300 experiments, including 50 blind experiments, prior to publishing (Schiff, 1995). Nature followed up with an article entitled “High
Dilution Experiments a Delusion” (Maddox, Randi, & Stewart, 1988). Benveniste reacted in anger to the implication that his team was scientifically incompetent or dishonest. Benveniste’s career suffered and he became increasingly isolated, but he continued to repeat the work on a larger scale and other laboratories have since replicated the original basophil experiments
(Thomas, 2007).
Davenas et al. (1988) reasoned that the dilution-succussion homeopathic process transmitted biological information via some organization of the water molecules. Benveniste
(1994) later found that subjecting the dilution to a low frequency alternating magnetic field erased the memory, which led to his hypothesis that the memory of water was related to electromagnetic fields. The controversy over the high-dilution experiments became well known, but the results of the “transmission experiments” were even more astounding (Benveniste, 1994;
Schiff, 1995). Schiff (1995) described how these new experiments began:
A homeopathic doctor called Attias convinced Benveniste to try out an electrical
machine which he claimed transmitted chemical information… A glass sealed phial
containing the active agent was placed on a coil at one end of an electrical transmission
machine and a sealed phial containing pure water placed on a second coil at the other.
The machine was turned on, and the water in the sealed phials was “treated” for 15
minutes. This water when tested was found to be biologically potent, while that in 22
untreated “control phials” was inactive. It appeared that some active agent had traveled
from one sealed phial to the other, through both the glass walls of the tubes and the
apparatus. (p. 32)
The machine was essentially a standard audio amplifier that when connected to another coil behaved as an audio frequency oscillator (Thomas, 2007). The water acted like a liquid magnetic tape.
A long-time associate of Benveniste found evidence that molecular signals could be transferred indirectly through water or directly to cells (Thomas, 2007). In 1995, Benveniste’s company DigiBio patented a more sophisticated method, system, and device for recording and producing the electromagnetic signals from a biological or chemical activity. They recorded the electromagnetic molecular signal from a biologically active solution using a transducer and a computer with a sound card. They could email the signal to another lab, where they “played back” the signal to cells, organs, or ordinary water placed within a conventional solenoid coil. The digitized water was then infused into a biological system sensitive to the original active substance. The effects were the same as if the actual solution had been introduced (McTaggart,
2008; Thomas, 2007).
Wiseman and Schlitz (1997) demonstrated that the intention, attitudes, and emotions of people present during sensitive research experiments can affect the outcome. The “fraud squad” from Nature may have negatively affected the experiments they observed (Maddox et al., 1988).
Ives (2002) replicated Benveniste’s digital signal transference experiments using the Digibio equipment including a robot that handled much of the equipment and reduced human influence and error. Benveniste’s team came to their lab as consultants, set up the equipment, ran a pre- pilot phase to test the equipment, and ran a pilot phase that produced results consistent with prior 23 experiments, which was a 20% reduction of the rate of coagulation in a thrombin-fibrinogen reaction. The digital signal seemed to work, but only when Jamal, one member of Benveniste’s team, operated the robot. In the next phase, the test phase, the members of Benveniste’s team had returned to France, and Ives’ investigators operated the equipment. “No digital effect was seen in any of these twenty-two experiments” (Ives, 2002, p. 52). Ives presented this work at a 2002 conference and concluded his talk by saying that they would continue the experiments looking into possible “operator effects” and methods to reduce or shield the effect. They also intended to investigate possible laboratory environment effects on water and instruments.
Benveniste’s work with the transmission of molecular signals to water and cells by electromagnetic means has been replicated and supported by scientists from Russia (Konovalov,
2012), Switzerland (Folletti, 2012), USA (Lo Nostro & Ninham, 2014), and France (Montagnier,
Aïssa, Del Giudice, Lavallée, Tedeschi, & Vitiello, 2011; Montagnier, Aïssa, & Lavallée, 2011;
Montagnier, Aïssa, Lavallée, Chenal, & Thomas, 2013). Montagnier, Aïssa, and Lavallée (2011) used low frequency electromagnetic waves to generate and maintain nanostructures in water that were formatted with short DNA sequences of either viral or bacterial origin. The DNA signals were converted to a digital signal and transmitted to naïve water to regenerate specific DNA structures (Montagnier et al., 2011). The transmissions were reproduced in distant laboratories, eliminating possibilities of contamination (Montagnier et al., 2013).
Water Crystal Photography
The water crystal photography of Emoto (2000, 2003, 2005) is likely the best-known demonstration of the effect of human intention on water. Emoto (2003) wrote that water
“changes its quality according to the information it takes in” (p. viii). He believed water carried within it the vibration of its source, of its experience, and of the intention, the meaning of words 24 and the music that it was exposed to, and that his water crystal photographs were physical evidence of information changing water structure (Emoto, 2005).
Emoto (2004b) practiced an alternative healing method called HADO using water to carry healing energy vibrations, and developed his water crystal photography technique to demonstrate the changes in water due to HADO. His first successful photograph was taken in
1994, using the following technique:
From each source sample, one drop of water was placed on 50 Petri dishes, which were
placed in -25ºC freezer for three hours, then brought to a refrigerated room of -5ºC. A
metal light microscope with a camera was focused on the middle of the sample where
there was a slight swelling. The form of the crystal changed moment by moment for the
two-minute life of the crystal, so the precise time the shutter was pushed was critical.
(Emoto, 2004b, n.p.)
Tap water from Tokyo and many other cities did not reveal any crystals, but the samples from natural springs and river headwaters in Japan, Asia, and Europe developed beautiful intricate hexagonal crystals. The frozen droplets of water from polluted sources revealed distorted crystals or no crystal formation (Emoto, 2003). Soon he tested his hypothesis that water would show different shapes of ice crystals depending on the information it received. He put water in two glass bottles; one labeled “Thank you” and one labeled “You fool” then froze the water. The water with the “thank you” label formed beautiful hexagonal crystals. The one with
“you fool” did not. The water seemed to respond to the intention or meaning of words, whether the words were spoken, written, or typed (Emoto, 2003, p.11). He found that the combined words of “love and gratitude” produced crystals more beautiful than any others (Emoto, 2004a).
According to Emoto’s experiments when chlorinated tap water or polluted water samples were 25 exposed to positive words or prayer they changed and produced crystals. Emoto’s experiments included testing water that was exposed to music. Classical music produced intricate and elaborate crystals. Heavy metal music with negative lyrics created ugly blobs (Emoto, 2004a).
Critics of water crystal photography disagree with how sample crystals were selected for publication, calling such subjective selection “cherry picking” (Beverly Rubik, personal communication, November 20, 2013). Emoto’s method was that fifty frozen water droplets were photographed from each water sample and each photograph was classified according to its shape
(beautiful, semi-beautiful, hexagonal, radial, lattice, irregular, collapsed, or no crystal). Next, each type of crystal shape was assigned a score based on its beauty and if it was hexagonal or not.
The scores were added and the average score of the fifty specimens became the crystal evaluation score (Emoto, 2004b, p. 116). He admitted that selecting the water crystal that represented the sample was “not strictly in accordance with the scientific method” (Emoto, 2005, p.130). He selected the crystal that best represented the entire sample rather than one from the most common category. “The whim of the person doing the selecting certainly comes into play…. In fact, the crystals in the photographs that we take are affected by such factors as the environment, the timing, and even the personality and thoughts of the photographer” (Emoto,
2005, p.130).
Scientific treatment of water crystal photography. Only two studies have been published in conjunction with Emoto’s lab in Tokyo that eliminated the biased selection of crystal images. Radin, Hayssen, Kizu, and Emoto (2006) published a pilot study investigating whether “positive intentions tend to produce symmetric, well-formed, aesthetically pleasing crystals, and negative intentions tend to produce asymmetric, poorly formed, unattractive crystals”
(p. 408). Four bottles of commercially bottled water were purchased in California and randomly 26 assigned to treatment or control groups. The treatment bottles were placed in a vault, a digital photo of them was emailed to Tokyo, and Emoto then led a group of approximately 2,000 of his followers in Tokyo in a five-minute prayer of gratitude directed toward the treatment bottles in
California (Radin et al., 2006, p. 410). After the prayers, all four water bottles were mailed to
Emoto’s lab in Tokyo, where water crystal photographs were taken. Not all samples created crystals. Of the forty total photographs, twelve were from treatment bottle 1, twelve from treatment bottle 2, seven from control bottle 1 and nine from control bottle 2 (Radin et al., 2006).
To analyze the photographs, a group of 100 volunteers were recruited over the Internet to judge the aesthetic appeal of each crystal on a scale of 0 (not beautiful) to 6 (very beautiful). The results were that the mean aesthetic appeal of the treated samples was 2.87 versus the control of
1.88. The authors’ conclusion stated, “The present pilot results are consistent with a number of previous studies suggesting that intention may be able to influence the structure of water” (Radin et al., 2006, p. 411). The group prayer of gratitude appeared to have influenced the beauty of the water crystals.
In 2008, Radin, Lund, Emoto, & Kizu repeated the experiment with the addition of proximal controls, i.e. two additional bottles of water were placed under the table holding the two treatment water bottles. All six bottles were randomly assigned to treatment or control groups, and treated in the following way:
The comparison of principal interest in this study was the average (blindly rated)
aesthetic differences of frozen water crystals obtained using the treated vs. proximal
control samples. This is because those two conditions were located close to each other
in the same environment, and because the proximal control was not influenced by 27
[Masaru Emoto's] or [Takshige Kizu’s] prior knowledge of its existence. (Radin et al.,
2008, p. 483)
The intentional treatment extended over three days while Emoto led about 1900 people in
Germany and Austria in prayers of gratitude directed at the water samples located in the shielded room in California. After the third day all six bottles were sent to Tokyo and fifty samples from each were photographed according to Emoto’s procedure, but with his staff blinded to the conditions of the bottles. All 300 photographs from all six bottles were emailed to Radin, identified with bottle letter A-F and within bottle sample number 1 to 50. The beauty and interest of the water crystals was judged by individuals on a website set up for that purpose with a seven- point scale of “not” to “very”. Each sample was judged about 430 times and the score averaged.
In addition to the subjective assessment, an imaging processing software was used to generate an objective score image of contrast for each of the 300 photographs.
This experiment found a modestly significant difference (p = 0.03) in blind ratings of
subjective aesthetic beauty of crystals formed from water samples “exposed to” distant
intentions vs. proximal and distant controlled samples. The comparison of main interest
confirmed, weakly, that the treated water crystals were rated as more beautiful, on
average, than the proximal controls (p = 0.05, one-tailed). (Radin et al., 2008, p. 489)
The results of the triple blind study (Radin et al., 2008) were not as impressive as the pilot study (Radin et al., 2006), but compared to chance had statistically significant positive results. The groups that held the intention to affect the water were located thousands of miles from the water samples and a measureable effect was determined.
Several other laboratories conduct water crystal analysis. Bernd (2005) developed the water maturation technique, defined as water that was influenced by energy or information, 28 negative or positive. To make the maturation of water visible he treated it with a starter medium
(not described). He then took colored photographs using a special microscope and lens, creating strong light-refraction (Bernd, 2005). Bernd evaluated the water samples based on the presence of visible structures in the water crystals. Water scored high in quality and vitality if the structures resembled leaves, flowers or living cells.
Schultz (2005) developed the Hagalis Crystal Analysis method of analyzing the quality of water or blood. Schultz (2005) described the process:
The first step is to distill the sample at low temperatures (70-80˚C) to avoid damaging the
sample. The solid powdery distillate residue is desiccated and then mixed at a constant
ratio with the distilled liquid, applied to a glass slide and allowed to crystallize at room
temperature in an enclosed space…. The resulting microcrystals are photographed with
an electron microscope. The process results in meaningful crystal images which allow the
quality of a water sample to become visible. (p. 13)
The water crystals form particular angles depending on water quality, and Schultz (2005) stated, “Naturally high quality spring water will display mostly 60º angular structures which come to expression in star-shaped crystals…. Conversely, a tendency toward 90º angular structures indicates low energy and polluted water of correspondingly worse quality” (p.15).
Schultz (2005) claimed that formation of the angular structures was independent of the mineral content of the water. The individual small crystals arranged themselves in dendritic macro- crystalline structures (Schultz, 2005).
Most of Schultz’s (2005) water crystal photographs were taken of water samples from rivers and municipal systems, but he included a few examples of waters that were spiritually blessed. In one image of water from a municipal system the 90º angular structures dominated 29
(Schultz, 2005). After a person blessed the water 60º angular structures dominated, the type only found in high-quality water. Differences were also found in angular structure between a neutral sample and water that was subjected to ten minutes of classical music a day for two weeks
(Schultz, 2005). Testing the holy water from the cathedral of Chartres revealed beautiful star patterns even though many visitors dip their hands into the water as they enter the cathedral
(Schultz, 2003). As with Emoto’s water crystal photographs, Schultz’s selection of representative samples may be biased. The handlers, photographer, atmospheric environment or the container may also influence the formation of crystals.
It seems that water drop photography has promise as a method for revealing subtle differences or changes in water structure. Replication of the processes and experiments in other laboratories could add to the knowledge of the effect of human intention on water.
Gas Discharge Visualization
Korotkov (2008, 2013) developed the gas discharge visualization (GDV) camera and spent over twenty-five years perfecting the device. GDV performs digital electro-photography based on the Kirlian effect, and purports to capture an object’s aura or life force. Used to study the structure of water, the GDV method was based on the stimulation of photon and electron emissions from the surface of water while transmitting short electrical pulses of 5-7 µm
(Korotkov, 2008). When an object was placed in a high intensity electromagnetic field, electrons and photons were “extracted” from the surface of the object, accelerated in the electromagnetic field, and generated a pattern of light in the surrounding gas that could be analyzed quantitatively by computer (Korotkov, 2008). Korotkov (2008, 2013) proposed that in addition to the chemical composition of water samples, the structure of near-surface water clusters may determine the 30 emissive activity of the water and the glow patterns reflected in the GDV images. He recognized that the method had high selectiveness and sensitivity when applied to different types of water.
Korotkov (2012) recently developed an affordable version of the GDV electro-photonics instrument called Bio-Well (http:// www.bio-well.com) that offers online data processing. He also conducted his own water intention experiments with healers and tested the effects of drinking structured versus bottled water by analyzing the performance and physiology of athletes
(Korotkov, 2013). The data indicated that athletes that drank the structured water had improvements in physical performance, optimization of the circulatory system, and enhanced exercise tolerance, with such trends not observed in the control group (Korotkov, 2013).
Rubik (2012) has “worked with groups of people who believe in a collective power to energize water through intent and/or ‘sending energy’” (p. 207). Her lab used a GDV camera to assess changes in water. She reported that “mathematical image analysis of the GDV photographs of energized water droplets show that they emit larger, brighter patterns of light with certain changes in geometry compared to un-energized water” (Rubik, 2012, p. 205).
Furthermore, Rubik found:
In three out of four blinded controlled experiments in the laboratory, we found
measureable changes in water treated with “healing energy” by a spiritual healing group
located 500 miles away. Apparently water shows sentience in being able to respond
energetically to specific information directed to it from humans across large distances. (p.
207)
Jabs and Rubik (2013) designed and built a device and developed software to measure the movement of exclusion zone (EZ) formation at the interface of water and a hydrophilic Nafion membrane. They used “a quantitative assay measurement of the EZ water layer process, 31 including the rate of change of the formation, a more sensitive measure than distance or displacement of the microsphere boundary” (Rubik, personal communication, January 20, 2014).
One hypothesis was that the formation of EZ water would change in response to the influence of human intention. In trials with six different healers, all of whom had produced measureable results in previous studies, the healers attempted to influence the rate of change of the exclusion zone, but no changes in the EZ were observed (Jabs & Rubik, 2013). However, GDV analysis showed changes in water droplets in response to the same healers (Jabs & Rubik, 2013). Rubik commented, “The droplet in the GDV camera has fewer constraints, as it is only a suspended droplet in the air. Moreover, possibly the high level of electrification of the GDV camera lens interacts with subtle energies from the energy healers, which may be why we see an effect with the GDV” (Beverly Rubik, personal communication, January 20, 2014).
Blasband and Dekhta (2009) conducted another set of experiments on the effects of healing intention on water. Dekhta, a practicing energy healer, gave his clients “programmed” water to drink between healing sessions to facilitate healing. Programming the water involved exerting conscious intention to correct damage within the organism on both physical and intangible levels. The water samples in the experiment were programmed for clients with kidney cancer and spinal disc injury (Blasband & Dekhta, 2009). Qualitative EEG studies were conducted on the healer in a healing and non-healing state to detect differences in brain function.
EEG readings of the healer in a healing state showed marked differences in alpha power values compared with the non-healing state readings (Blasband & Dekhta, 2009). In addition, ice cubes made from programmed and non-programmed tap water were compared. While non- programmed samples of tap water appeared as conventionally expected when frozen, the programmed samples when frozen showed anomalous spikes protruding from the surface of the 32 ice cube (Blasband & Dekhta, 2009). When a sample of frozen programmed water was thawed and refrozen it showed spiking similar to that obtained on initial freezing (Blasband & Dekhta,
2009). Analysis of the GDV images showed anomalous and significant changes in color and density of charge in the programmed water when compared to those of the un-programmed water
(Blasband & Dekhta, 2009).
Additional Water Experiments
In 1994, Rein and McCraty found evidence for the effect of intention to alter the molecular structure of water using HeartMath-trained subjects. The water samples were analyzed in two ways: by computerized spectrophotometer analysis and by measuring changes in the conformation of DNA in treated or control water. Rein and McCraty (1994) defined two psychological states that had measureable electrophysiological characteristics, the entrained state and the internal coherence state:
These states are generated using specially designed mental and emotional self-
management techniques, which involve intentionally quieting the mind, shifting one’s
awareness to the heart area and focusing on positive emotions. The ‘entrained state’ is
characterized by the entrainment of the high and low frequency regions of the HRV
[heart rate variability] power spectra to the 0.1 Hz range. The deeper ‘internal coherence
state’ is achieved when the amplitude of the HRV oscillations is reduced approximately
5-fold. (Rein & McCraty, 1994, p. 438)
When subjects in the entrained state, as determined by EKG monitoring, held water samples for five minutes and focused on intentionally altering their molecular structure, spectrographic analysis of the water samples revealed “characteristic changes in infrared and UV spectra of water exposed to bioenergy from therapeutic practitioners”… and measured “concomitant 33 physiological changes in ECG associated with such PK effects” (Rein & McCraty, 1994, p. 438).
Results from DNA experiments suggested that the changed water structure facilitated the spontaneous tendency of DNA to rewind (Rein & McCraty, 1994).
McTaggart (2007, 2008) also analyzed water samples before and after an online intention event involving hundreds of participants from around the world tuning in at the same time. In each experiment, the researcher led short “power up” meditations to focus the mind and heart, explained the procedure, and then displayed photographs of selected water samples subject to ten minutes of group focus and pre-determined intentions, such as, “change the pH” (McTaggart,
2010a) or change the “energetic footprint” as revealed by a GDV image (McTaggart, 2007). Her scientist participant, Dr. Gary Schwartz at the University of Arizona, concluded, “The trends observed in this exploratory experiment are consistent with our prediction that global distant intention to lower the pH of tap water could have a measurable effect on decreasing the pH of water in a controlled, blinded experiment” (McTaggart, 2010a, n.p.). In a separate study targeting samples of a polluted lake in Japan, participant Dr. Konstantin Korotkov concluded,
“All presented results demonstrate that collective intentional mental influence has significant effect both on water parameters and on the condition of the space. These results give us one more indication of the power of our mind” (McTaggart, 2010b, n. p).
Research on the Movement of Water and Air
There is seminal literature regarding the movement of water and the atmosphere from pioneering natural scientists that spent their lifetime studying the characteristics of water and air in their natural setting. Schwenk (1989, 1996), a German engineer in the field of hydro- technology and rheology, founded the Institute for Flow Sciences in 1961 to determine the qualities of living water and to renew awareness of water as a life-giving element. The research 34 was oriented to the anthroposophical spiritual science of Rudolf Steiner that viewed earth as a living organism. Schwenk (1989) believed that water was the sense organ of earth, perceiving and transmitting vital cosmic influences and forces to earthly life.
Water meanders. One of Schwenk’s (1996) scientific observations was that “wherever water occurs it tends to take on a spherical form” (p. 15). Gravity causes it to flow in a more or less linear path, but naturally flowing water follows a meandering course. “As well as the movements downstream there is a revolving movement in the cross-section of the river”
(Schwenk, 1996, p. 16) which together result in a spiraling motion and a rhythmic meandering course.
The Gulf Stream is an example of a flowing river of warmer water in the midst of colder ocean water. It creates and follows a meandering course—a rhythmic form in space, but also a process in time. Time gradually alters the arrangement of the meandering path, and “all natural flowing waters have their rhythms, perhaps following the course of the day, perhaps keeping time with longer seasonal rhythms” (Schwenk, 1996, p. 20). These observations also apply to weather and the flow of moisture-laden air around the earth, including the jet stream. In fact, a recently named meteorological phenomenon is the atmospheric river.
Wave forms. Water is very sensitive and responds immediately to objects in the water or a moving force, such as a slight breeze, with the rhythmical movement of waves. The movement of water is characterized by the speed, size, and rhythm of its waves. A characteristic observable in the ocean, rivers, and weather is that longer waves overtake shorter ones. Schwenk
(1989, 1996) observed three types of waves in natural bodies of water. The first type is the wave that forms immediately after a stone in a stream. The waveform stays in place with new water constantly flowing through it. An ocean wave is an example of the second type of waveform. In 35 the ocean, a waveform moves across the surface of the water, while the fluid itself does not move but remains in the same place (Schwenk, 1996, p. 27). The wave is created at the surface of contact of the two forces, water and wind. “Wave trains coming from different directions interpenetrate each other, causing interference patterns” (p. 28), such that in one place in space there can be varied movements. The third type of wave in a body of water is the standing wave.
It is the natural vibration of the water, dependent on the shape, size, and depth of its basin, that resonates with the path of the moon. In an ocean or lake, the rhythmic rise and fall is observed at the beach as the ebb and flow of the tide (Schwenk, 1996). “A wave does not generally create a forward moving current. As the wave passes, the water simply moves in circles… When a wave flows up a flat beach the circular movement becomes first elliptical and then finally ebbing and flowing currents” (Schwenk, 1996, p. 31-32).
Formation of vortices. When upper layers of water overshoot the more slowly moving lower levels the wave curls over to form a horizontal, cylindrical vortex (Schwenk, 1996, p. 37).
In the hollow spaces air is captured. When the wave breaks, the water incorporates the air in turbulence and foam and water enters the atmosphere as mist. Sensitive surfaces of contact exist between water and air, two separate bodies of water (e.g., the confluence of two rivers), or when the flow of fluid is separated and then comes together again, as in flowing around an obstacle. A pattern of vortices is created. Two flowing fluids, possibly having different speeds or compositions, have a sensitive boundary surface at the interface. A tiny obstruction like a twig from a bush that hangs into the stream can cause a dividing line and little waves bulge out alternately to one side and then the other, then they fold over and curl into a series, or small train, of vortices which travel downstream with the current (Schwenk, 1996, p. 38). 36
In a stream or in a pipe, water at the edges flows more slowly than water in the center.
Vortex formation or turbulence occurs at the interface, where faster layers flow past slower layers. In Schwenk’s (1996) words:
This is the archetypal phenomenon of vortex formation. Wherever any qualitative
differences in a flowing medium come together, these isolated formations occur.
Differences may be: slow and fast; solid and liquid; liquid and gaseous. We could extend
the list; warm and cold; denser and more tenuous; heavy and light (for instance, salt water
and fresh); viscous and fluid, alkaline and acid … At the surfaces of contact there is
always a tendency for one layer to roll in upon the other. In short, wherever the finest
differentiations are present the water acts as a delicate ‘sense organ’ which as it were
perceives the differentiations and then in a rhythmical process causes them to even out
and to merge. (p. 39)
Vortices rhythmically change in form from shallow and wide to narrow and deep, a phenomenon observed in bathtub drains and tornados.
Vortex formation extended to the creation of life. The hollow form that is created in the vortex is filled with water or a medium of a different quality. Schwenk (1996) believed that the phenomenon of overlapping, curling, and creating a hollow form was the process that created a separate organ with a life of its own within a living organism. “The different speeds of growth or development …of neighboring layers leads to the overlapping, folding, involuting, and invaginating in the process of which the organs are developed” (Schwenk, 1996, p. 41).
Examples of how the movement of fluid creates form are found in plants, insects, animal organs, a human embryo and the human ear. The creation of sound in the larynx is a complex system of 37 flow and form. Schwenk (1996) focused on the act of creation of vortexes as representing all acts of creation: form is created through the movement of fluids.
Waves and vortices in weather. Schwenk (1996) poetically described the characteristics of movement, waves, and vortices as they relate to the weather:
We have come to know the sensitive boundary surfaces on a large scale in the weather
fronts with their accompanying heat process. They are the organs of hearing that listen to
what comes from the cosmic universe; at the same time they are the organs of speech
through which the starry universe expresses itself, in a manner that is coloured by the
moody nature of the earthly sphere. (p. 130)
For example, the formation of a midlatitude cyclone, called cyclogenesis, was observed to develop along the boundary of a polar front, which separated cold easterly winds from warm westerly winds. The cyclone movement had a counter-clockwise rotation in the Northern
Hemisphere with lower pressure in the center (Aguado & Burt, 2010, p. 300). The strong temperature and pressure gradient at the polar front gives rise to the polar jet stream, a meandering river of moist air, usually located five to eight miles above sea level, near the upper troposphere, with varying speeds averaging 110 mph in winter and 55 mph in summer. The jet stream also has wavelike motion with troughs and ridges (Aguado & Burt, 2010). The largest waves in the upper atmosphere are called long waves, or Rossby waves, and there are usually three to seven Rossby waves circling the globe. The waves often remain in fixed positions, but can also migrate, usually west to east (Aguado & Burt, 2010, p. 237-238). The rotation of air flows around the Rossby wave, called vorticity, changes in direction as the air flows through the trough and as it flows through the ridge. Vorticity of the Rossby waves depends on both the surface of the Earth and the daily rotation of the Earth about its axis. Vorticity changes in the 38 upper troposphere lead to pressure changes near the surface, which influence the midlatitude cyclones (Aguado & Burt, 2010, p. 304-305). Research on the flow of air in the upper troposphere was stimulated during World War II, when British and American pilots flying missions over Europe and Japan experienced wind speeds of up to 250 mph (Aguado & Burt,
2010, p. 304).
The water wizard. Schauberger (1998) developed theories on the natural energy of flowing water by close observation of Nature in Austria. Throughout his life, Schauberger’s consuming interest was discovering the laws and characteristics of water, particularly the connection between temperatures and motion (Alexandersson, 2002). He determined that water running from a mountain spring was at its greatest density and highest quality at the so-called
“anomaly point” of 4o C, and he watched salmon and trout seek these sources during spawning
(Alexandersson, 2002, p. 19-20). He also observed that salmon and trout appeared to lie almost motionless in the strongest currents of mountain streams, and when alarmed they darted against the current (Alexandersson, 2002). Their ability to jump up high waterfalls was also evidence for his theory that the fish exploited some unknown source of energy that built up within the water and flowed in the opposite direction to the water (Alexandersson, 2002). He noticed that water carried is greatest load on cold, clear nights, in the early hours of morning, and particularly during a full moon (Alexandersson, 2002). One night he watched egg-shaped stones, as large as a man’s head, move together and apart in the bottom of a pool formed within a rushing mountain stream; then the stones gradually floated to the water surface. The stones remaining on the bottom were rough with angular shapes. The upward movement of the stones overcame the force of gravity (Alexandersson, 2002). 39
As a professional forester, Schauberger designed and built wooden flumes to transport logs as far as fifty kilometers from remote timberlands, baffling the water engineers of the time.
Key elements were a zigzag path within the ravines and valleys, and mixing stations where cold water was added while warmer water was drained off. Additionally, wooden fins were installed inside the curves of the flume to direct the flow of water into a combination of vertical and horizontal curves that he had observed while watching a snake swim through water
(Alexandersson, 2002). In early papers he called this motion “cycloid spiral space-curve motion”
(Alexandersson, 2002, p. 32).
Temperature changes were an important factor in Schauberger’s water theories
(Alexandersson, 2002). He asserted that even a temperature difference of 0.1o C had a significant effect on the behavior of water. He observed that as water cooled, approaching 4o C, the water’s energy and its centripetal cycloid spiral motion increased. It became healthy and alive, and he proposed that new water was built up. When water warmed to over 4o C, it had a diminishing energy and biological quality (Alexandersson, 2002, p. 49).
Many of Schauberger’s (1998) observations of the nature of water overlapped with those of Schwenk (1989, 1996). For example, he determined that the temperature of the water after it flowed around a boulder in a mountain stream was colder than the water up-current from the boulder. He incorporated many of his concepts into numerous inventions, including a machine for structured water (Alexandersson, 2002).
Speculation on Schauberger’s observations. Some of Schauberger’s (Alexandersson,
1990) observations of water in nature may be explained by the characteristics of interfacial water discovered by Pollack (2013). What Schauberger (1998) described as vitality may correspond with the potential energy of the EZ water. The vortex motion of turbulent water may build up the 40 exclusion zone by incorporating more oxygen and negative charge into the water. The excess protons might be diluted in the water beneath the vortex or dispersed into the air. EZ water is more ordered, dense, and radiates less infrared energy than adjacent bulk water, thus it feels cooler (Pollack, 2013). The buildup of negative charge in the EZ layers adjacent to a fish’s skin and scales may explain the unknown source of energy that fish exploited to swim against the current. The repelling force between the negative charge of the fast flowing water and the negative charge of the fish’s body might reduce friction (Cater, 1998, p. 218). The EZ water generates hydronium ions that repel each other. Between the fish and the flowing water a gap filled with hydronium ions would reduce friction even further (Pollack, 2013, p. 204). It is possible that the egg-shaped stones, of a particular mineral content that rose up from the bottom of the cold stream, were surrounded by layers of EZ water and buoyed up by a repulsive electrostatic force from the streambed (Cater, 1998).
The study of waves. Jenny (2001) coined the term cymatics, from Greek ta kymatika meaning “matters pertaining to waves,” for his research in periodicity, vibration, oscillation and its various manifestations. He observed natural substances subjected to precisely controlled vibration, and developed a conceptual basis for the primacy of vibration and its effects throughout the entirety of Nature (Jenny, 2001).
In typical cymatics experiments, Jenny (2001) put substances such as sand, fluids, and powders, on a metal plate attached to an oscillator. Jenny (2001) observed the effects of different vibrations on different substances. At certain frequencies, the sand or other substance organized into different patterns. He could hear the sound produced by the oscillator, and could feel the vibration in his fingertips when he touched the plate. He called this the “triadic Nature” of vibration, comprised of three essential aspects: patterned figurative formation, kinetic-dynamic 41 process, and essential periodicity. Patterned figurative formation was the shape in which the substance organized in response to the vibrational frequency. Kinetic-dynamic process described the sound of the wave that he heard, and essential periodicity was the underlying vibration that he could feel that generated and sustained the whole (Jenny, 2001). These three aspects, or three ways of viewing with the senses, was a unitary phenomenon.
Jenny (2001) related his laboratory observations of cymatics to naturally occurring phenomena, such as clouds:
Whether we are following the mode of origin of a single raindrop or looking down upon
the global pattern of vortices through the eyes of the astronauts, it is always this vision of
interwoven phenomena that we see, dominated by periodicity and rhythmicity, whatever
the changes of the weather… As we rise from one sphere to the next, we experience
thermal, magnetic, chemical and radiant process, all of which are in rhythm with the
alternation of day and night and the cycle of the seasons; and these is turn are subject to
the influence of the solar plasma clouds, with the atmosphere and the solar wind
interacting. Then there are magnetic storms which cause another whole world of magical
phenomenology to be revealed to us in the northern lights. Solar physics and cloud
physics are drawn together, and all the spheres (thermosphere, ionosphere,
magnetosphere, etc.), however complex their turbulences, bear the imprint of the rhythms
of the various thermal, electric, magnetic, chemical, photic, and mechanical forces
throbbing, as it were through space. Starting with the raindrop, our vision broadens to
embrace the universe. All these things afford us a graphic idea of what the atmosphere
(troposphere) looks like when seen in terms of cymatics. (p. 258-259) 42
Jenny (2001) recognized that fundamental characteristics of movement applied to all levels of nature. Theoretical physics supports the concept that subatomic particles exhibit characteristics of vortical and rhythmic movement. The vortical flow of water that Schauberger
(1998) and Schwenk (1989, 1996) observed compares with the concept of particle spin at the subatomic level, the movement of tornadoes, cyclones, and Rossby waves in the troposphere, and the evidence in astrophysics of stellar/atomic self-similarity (Oldershaw, 2008). Schwenk’s
(1996) work illuminated the sensitivity of the qualities and movement at the interface of substances.
It may be useful to consider the methods that humans use to influence the weather. The research and theories presented in the next section, even though hardly mentioned in mainstream science, may contribute to the understanding of the relationship between weather, water, and the atmosphere. Reich’s (1954) cloudbuster device and orgonomic theory will be discussed.
Cloudbusters, Wilhelm Reich and his Followers
Reich (1954) conceived Cosmic Orgone Engineering (CORE), commonly called cloudbusting, as a method to restore the natural self-regulating condition of the atmosphere when it becomes blocked and stagnated (DeMeo, 2011). CORE uses a cloudbuster device consisting of hollow metal pipe antennas that are grounded into a body of clear flowing water and can be aimed at different parts of the sky (DeMeo, 2011). No chemicals and no electrical or electromagnetic components are used other than servomotors to move the heavy antennas
(DeMeo, 2011). The process is to aim the cloudbuster directly at an isolated cloud, which draws away the cloud’s internal energy charge, or orgone potential, dissipating or “busting” the cloud
(Reich, 1954; see Figure 1).
43
(4) FigureThe O 1R. Reich’s charg ecloudbustings are draw diagram.n (not in Thisto th figuree gro depictsund b uthet) iprinciplesnto wate ofr, pusingrefe rtheab ly into flowcloudbustering water deviceof bro too ks,dissipate flowi nclouds.g lake ORs a =n dorgone. rivers. Adapted We dr awithw i npermissionto water fromsince “OROP the attraction is greater between water and OR energy than between other elements and Desert,” by W. Reich, 1954, CORE (Cosmic Orgone Engineering), 6, p. 38). OR energy. Water not only attracts OR speedily but it also holds it, as especially in clou ds. We thus have the above picture of the process of cloudbusting.
ThiReichs ske (1954)tch de describedpicts the the pr iprinciplenciple o fof cl cloudbustingoud destru ctthusio:n only. It does not suffice to enable the technOneician dissipates to dest rcloudsoy all ofexi watersten tvapor type bys o withdrawing,f clouds. Th accordingis remai ntos the a torgonomicask of fut ure experimentation in cosmic engineering, to be solved in many ways, in various regions potential, atmospheric (cosmic) OR energy from the center of the cloud. This weakens of the globe, with various models of cloud-busters (various as to number, length and width of ptheipe cohesives, direct powerion o fof d rtheaw cloud:, size there of cl willoud bes, lessma tenergyurity o tof o carryur e xpthee waterrience vapors,, etc.) and. Th e principle, however, may be described as basically complete: the clouds necessarily must dissipate. The orgonomic potential between cloud and its
One dissienvironmentpates cloud iss lowered.of wate Ther va ORpor chargesby with aredr adrawnwing ,(not acco intord theing ground to the but) org intoono water,mic potential, atmospheric (cosmic) OR energy from the center of the cloud. This weakens preferably into flowing water of brooks, flowing lakes and rivers. We draw into water the cohesive power of the cloud: there will be less energy to carry the water vapors, and the clouds necessarily must dissipate. The orgonomic potential between cloud and its environment is lowered. 44
since the attraction is greater between water and OR energy than between other elements
and OR energy. Water not only attracts OR speedily but it also holds it, as especially in
clouds. We thus have the above picture of the process of cloudbusting. (p. 38)
Orgone and the orgone accumulator. A basic assumption in cloudbusting is that the atmosphere is full of a pulsating energy called orgone. According to Reich (1954), orgone is a ubiquitous life force energy filling all space, from atmosphere and cosmic space to microscopic life, tissue and blood. The concept of orgone is similar to the concept of ether or subtle energy.
Ether is “a very rarefied and highly elastic substance formerly believed to permeate all space, including the interstices between the particles of matter, also, the medium whose vibrations constituted light and other electromagnetic radiation” (New Oxford, 2007). Subtle energies, according to Tiller (1997), are those energies beyond the four fundamental forces recognized by science, the electromagnetic force, the strong and weak nuclear forces, and gravity. Orgone differs from the terms, ether and subtle energy, in that through observation and experimentation orgone was found to have specific measureable characteristics (DeMeo, 2010a, 2011).
Reich’s (1954) research revealed that orgone is rapidly attracted to and then repelled by metals, while non-metals absorb it. He developed an orgone energy accumulator (ORAC), a wooden box lined with alternate layers of metallic and organic material that concentrated the orgone to a higher level inside the box than in the outside air (DeMeo, 2011; Reich, 1954). Many of the physical properties of orgone were determined and later replicated using the accumulator in experiments (DeMeo, 2010a). Orgone has a characteristic of pulsation, expanding and contracting in response to solar activity and atmospheric conditions. For example, in one multi- year study, a pulsating pattern of change in temperature within the accumulator corresponded with solar noon and midnight, not the daily high and low temperature of the outside air (DeMeo, 45
2011). Other experiments showed that orgone in the accumulator increased its charge density during sunny, clear weather and during high sunspot activity. The lowest energy state in the accumulator was during rainy periods when local atmospheric water vapor or cloud droplets seemed to bind up the orgone (DeMeo, 2011). DeMeo’s (2010a, 2011) experiments supported
Reich’s (1954) early observation of a strong affinity between water and orgone.
Another paramount characteristic of orgone is the tendency to flow from low concentrations to high concentrations, which Reich (1954) termed orgonomic potential. When the cloudbuster operator wants to build up the clouds to induce rain, the cloudbuster is aimed at blue sky near the cloud. The theory is that the cloudbuster draws away the orgone in the clear sky stimulating the orgone and moisture from the surrounding atmosphere to move toward the cloud with the higher orgonomic potential.
Reich (1954) identified the color blue as a signature characteristic of orgone energy, visible in the ocean, deep lakes, the daytime sky, and sometimes in the open air surrounding healthy forests and mountains (DeMeo, 2011). According to DeMeo (2011), the deep blue fluorescence of shallow thermal hot springs and glacial pools indicate high concentration of orgone. Thermal hot springs have long attracted people seeking relaxation and healing (DeMeo,
2011), and people whose water source is a mountain glacier, such as the people of the Hunza region high in the Karlorum Mountains north of Pakistan, are reported to live especially long lives (Phisciences, 2004). Treatment sessions exposing patients to the higher concentration of orgone within human size ORAC boxes have been found to confer health-giving benefits
(DeMeo, 2010a, 2011). Well-controlled seed-sprouting experiments in the orgone accumulator at DeMeo’s (2011) laboratory typically showed a 30% to 40% increase in growth over the 46 control groups. Blue atmosphere, blue waters, and concentrated orgone all seem to correlate with a healthy natural environment and the promotion of health and growth within organisms.
Orgone can be excited by electromagnetic waves and absorb electromagnetic (EM) energy. “Reich discovered that under conditions of exposure to moderate or high levels of nuclear radiation or electromagnetic fields, and a few other irritants, the orgone changed its characteristics. The orgone can be driven into an irritated, chaotic state of hyperactivity, which
Reich identified as the oranur effect” (DeMeo, 2010a, p.75). DeMeo (2010a) described the effect of oranur on the atmosphere:
Skies may maintain a strong blue color, but significant haziness will appear on the
horizon, usually of a milky-white color. Well-formed clouds may appear, but do not
coalesce or grow under oranur conditions, partly because the highly charged and agitated
atmosphere no longer pulsates and cannot contract. The charge within clouds cannot
build beyond a certain point. Winds may be chaotic…as if confused or agitated.
Approaching rainstorms usually…dissipate as they approach an oranur-affected region.
The atmosphere may have a “tense” or “strained" quality, reflecting the generally
overcharged conditions. (p. 76)
The term dor refers to stagnant or dead orgone. Reich (1954) observed that under persisting oranur agitation, the orgone energy eventually developed a stagnated quality. “It appears on the landscape as a steel grey haze that reduces visibility, and gives sunlight a burning or scorching quality” (DeMeo, 2010a, p. 77). Reich (1954) described the role of stagnating atmospheric haze as a precipitation-blocking factor in drought and desert atmosphere—haze not being only atmospheric dust but stagnated orgone, which impedes the transmission of light
(DeMeo, 2011). 47
Blasband (2014) has over fifty years of experience using a cloudbuster, which he calls an
Atmospheric Energy Engineering Device (AEED). Describing his experience in 2013 with an
AEED setup near Evergreen, Colorado, he said, “Within minutes of raising the grounded pipes to near-zenith we both experienced sensations of heavy overall ‘pressure’ in the body, nausea, and
‘pulling’ in the diaphragm” (Blasband, 2014, p.1). They backed away and recovered. They hypothesized that the acute “noxious effects were due to what Reich called ‘oranur’ and the ancient Egyptians called ‘negative electric green’ frequency” (Blasband, 2014, p. 1).
Classic cloudbuster operations. DeMeo (2011) systematically researched and field- tested the cloudbuster, demonstrating weather influences over the entire state of Kansas when the cloudbuster was operated. He also led cloudbusting expeditions to reduce drought in various parts of the United States, and conducted overseas desert-greening operations in Israel, Namibia and Eritrea, Africa (DeMeo, 2003). According to DeMeo (2010b):
When properly used, it can trigger the genesis of large isolated storms, or even entire
frontal systems, which can quench parched lands and change a stagnant atmosphere back
to its more natural sparkling character. The technique has the general capability of
affecting jet stream movements and steering large storms; even hurricanes may be
diverted. Cloud cover can be increased to generate widespread rains, and possibly
reduced to dry up rains during times of flooding. Fogs can be lifted or created. In skilled
hands, the instrument has a variety of effects which can benefit a region, primarily in
restoring natural cycles of rainfall to areas of drought or desert. (p. 1)
Cloudbusters–other versions and theories. Several inventors have expanded on or deviated from Reich’s (1954) original cloudbuster. Constable (1998) conducted his version of cloudbuster operations at sea while serving as a U.S. merchant marine. With further 48 experimentation he invented a smaller, lightweight device that worked without being grounded in water. It consisted of a simple hollow tube incorporating bio-geometric design and mirrors that could be attached to a small airplane or helicopter. Constable (1998) described his simplified theory as follows. Orgone in the atmosphere flows from east to west in the equatorial regions.
When the aircraft mounted with the rainmaking device flies due east, the normal easterly flow of the orgone is interrupted and pushed against itself, building it up. This generates a plume of moisture that continues to grow into rainclouds (Constable, 1998). With the maneuverability of a helicopter, rainmaking could be accomplished in remote areas and diverse topography
(Constable, 1998).
Constable (2008) also invented an apparatus to combat smog, called the Spider, consisting of geometrically correct cones that directed etheric beams into the sky from the apexes and were rotated by a small motor. The theory was that the Spider constantly stirred vortices into the ether that flowed through the operation site. In this way “vortex strings” were constantly emitted into the atmosphere and carried “downstream” from the site. The Spiders had to be strategically placed to clear the smog of the targeted area:
Spiders emit endless strings of IMPLOSIVE vortices, which are cooling and contractive.
They are also harmoniously ORDERED activity, by virtue of the geometry of the cones.
That geometry is based on Golden Section ratios, which manifest in everything living.
These vortex strings appear to have the same properties in miniature as the great
implosive vortices we call typhoons and hurricanes: they entrain material substance and
drive it to the point of the vortex. We believe - with strong objective backing - that
engineered implosive vortices entrain particulate matter that has been boosted into the 49
lower atmosphere by all the explosive activity of civilization, and drive that material
substance back to the ground. (Constable, 2008, question 34)
Constable’s operations in Los Angeles in 1987, 1989, and 1990, using 14 Spiders, dramatically reduced smog, with a 24% reduction during the six month smog season in 1990 (Brown, 1990;
Constable, 2008).
Ritschl (2007), used cloudbuster devices that incorporated a product called orgonite, “a matrix of metal filings suspended in polyester resin” (p. 6) and enhanced with the addition of quartz crystals, that converted negative dor into positive orgone energy. Ritschl (2007) believed that communication transmission sites and worldwide chemical spraying (“chemtrails”) had intentional sinister effects relating to mind control, defense, and weather warfare. In 2002,
Ritschl began placing his orgonite cloudbusters and other devices near transmission towers, in chemtrail areas, near military installations, and in drought stricken parts of Southern Africa. He was confident that placing orgonite in these areas had positive effects on the weather, plant growth, animal health, and visible dissolution of chemtrails (Ritschl, 2007).
DeMeo (2010a, 2011) and others who follow Reich’s (1954) original teachings closely, have criticized those who leave the devices in place for months or years at a time. “The classical
‘orgonomists’ are afraid that an ‘Oranur-Effect’ could result from overcharging with orgone”
(Ritschl, 2007, p. 185). DeMeo (2010b) believed that long-term and distant weather changes including intense drought and severe storms have resulted from casual misinformed use of cloudbusters.
The Environmental Harmonizer
Spurling and Reid (Anderson & Spurling, 2012) invented the Light-Life Ring, a copper wire twisted and joined in a loop with the sacred cubit length of 20.6 inches as the controlling 50 factor. They applied the tool to transmute harmful electromagnetic frequencies to beneficial frequencies. The Environmental Harmonizer is a combination of rings and coils that produced a moving “toroidal or donut-shaped energy field, so that the positive energy [was] coming out through the top of the field, coming back around, sweeping through, pulling all the negative energy from the environment into the base of the Harmonizer through the coil, and transmuting it again to a positive energy out the top in this donut-shaped, toroidal field” (Anderson & Spurling,
2012, p. 121). At rest the Harmonizer’s energy field was approximately a 100-foot radius and adding sound increased this field to a 15-mile radius (Anderson & Spurling, 2012, p. 121-122).
During the first experiments with the Harmonizer, the polluted air of Denver, CO seemed to smell fresher (Anderson & Spurling, 2012). They made copies of the recording of the molecular frequencies of water, using a molecular frequency scanner (IX-EL, Inc., n.d.) and distributed them to ten people who each had an Environmental Harmonizer. The group was scattered over a distance of 140 miles.
It was a pleasant day with a few scattered clouds and a slight breeze. Once we turned the
tapes on, within a few minutes we got a kind of hazy moisture in the air. Previously, it
had been quite clear. We played the tapes for one hour. By 7 pm, there was not a sign of
pollution whatsoever. It was so clear you could see a candle flame 60 miles away on the
horizon… A lot of people noticed. At noon the next day it was so incredibly clear that the
weatherman on Channel 4 said, “Folks, you can see Utah today.” We have operated with
different tapes and frequencies and different size Harmonizers continuously in Denver
for the last three years (1994-1997). [There are still many Harmonizers operating in this
area as of 2012.] (Anderson & Spurling, 2012, p. 124) 51
A larger version of the Harmonizer called the Storm Chaser was designed to meet the increasing pollution levels, which exacerbated the natural destructive tendency of tornadoes and hurricanes
(Anderson & Spurling, 2012).
Weather Modification with Chemicals
Other methods of weather modification use chemicals. Schaefer (1949) invented cloud seeding in 1946, with his discovery that introducing dry ice (solid carbon dioxide) into moist air created ice crystals that would then grow and precipitate. Vonnegut (1957) found that silver iodide, with its ice-like hexagonal structure, could act as an ice nucleus. However, long before these discoveries, other rainmakers had been using chemicals in their rainmaking process
(Patterson, 1970). What is not known is if the processes were based purely on reactions between the evaporated chemicals and the moisture in the atmosphere or if the magic of alchemy and ritual was included. The cause and effect was not scientifically verified.
A famous California rainmaker, Charles M. Hatfield was associated with one of the most devastating floods in California history, the San Diego County flood of 1916 (Patterson, 1970;
Pourade, 1960). After a few years of subnormal rain conditions in the mountains and agricultural areas around San Diego, the rivers and reservoirs were getting low. Local residents convinced the town council to contact Hatfield, who had built up a reputation as a rainmaker (Patterson,
1970). Growing up in dry southern California, Hatfield and his brother Paul became interested in meteorology, studied books about rainmaking, and started experimenting with chemicals to induce rain, with some success. In 1904, the Los Angeles Chamber of Commerce offered them
$1000 to produce rain and within four months Los Angeles had 18 inches of rain (Patterson,
1970; Pourade, 1960). “They made no claims as to ‘creating’ rain and said they merely 52 persuaded Nature to release vast stores of moisture always present in the air even in desert areas”
(Pourade, 1960, n.p.).
In early December of 1915, Hatfield made the San Diego council an offer to fill Morena
Reservoir to overflowing before December 20, 2016 for the sum of $10,000. Hatfield and his brother transported materials by wagon to Lake Morena about sixty miles from San Diego, at the
3000-foot level in the Laguna Mountains. A quarter of a mile east of the dam they constructed a tower with a platform about twelve feet across, upon which he mixed unknown chemicals in a square basin and exposed them to the atmosphere. It rained within days at Morena but San Diego did not receive rain until:
On Friday, January 14, a steady rain began to fall and continued for the following two
days, and on Sunday, January 16, began to reach torrential proportions. The town
suddenly remembered the Hatfields…. By morning, the 17th, the situation was serious.
The San Diego River was rising rapidly and there were reports of bridges being washed
out in interior valleys, of the drowning of cattle, of delays in Santa Fe trains, of wires that
were down and roads made impassable…. At Morena, where the Hatfields were working
their mysteries, the rainfall in four days was 12.73 inches. (Pourade, 1960, n.p.)
The rain continued and by January 20th Sweetwater Reservoir was filled to overflowing, and other reservoirs in the area were filling. A railway bridge was washed away in high waters, and low-lying settlements near Tijuana were destroyed leaving 40 families homeless. The storm subsided for a few days and the residents of the area began to make repairs. However, on January
24th the storm conditions returned; the water-soaked land could hold no more, with resultant flooding of the creeks, rivers, and valleys. Some of the dams overflowed but held. However, on
January 27th the Lower Otay Dam overflowed, washed away at its footing, and broke through, 53 emptying “itself of thirteen billion gallons of water” (Pourade, 1960, n.p.) within two and a half hours. Citrus groves, farm topsoil, and twenty-three out of twenty-four houses in the valley were swept away. Roads, bridges, train tracks, water and communication lines were destroyed.
Fourteen to twenty people were killed in the floods. The storm and flood damage were both extensive and far-reaching, extending north to Los Angeles. Hatfield continued his work as a rainmaker until the Depression. It is not known if Hatfield had a conscious effect on the weather, although his intention was evident. His process was secret and his recipe of chemicals died with him (Patterson, 1970; Pourade, 1960).
Commercial and governmental weather modification systems are at the far end on a continuum of intentional effects on weather and beyond the scope of this paper.
Psychokinesis, Mental Influence, and Intention
Parapsychology experiments that test the effects of human intention on matter at a distance are labeled mind-matter interactions, telekinesis, or psychokinesis (PK). The test subject is isolated from the target, which might be inanimate objects (macro-PK), a random system such rolling dice or radioactive decay (micro-PK), a living target such as a cell culture (sometimes called bioPK), human physiology, human behavior, or water. Parapsychology experiments seek to discover if the subject can mentally influence the target so that it behaves differently than it would have randomly without any influence (Radin, 2006, 2013).
Jahn and Dunne (2001) conducted PK research for over twenty-five years at the
Princeton Engineering Anomalies Research (PEAR) lab, including a series of experiments on anomalous human/machine interactions in which untrained human operators attempted to influence the output of random number generators (RNGs) (Dunne & Jahn, 2005; Jahn & Dunne,
2001). Using an RNG that generated random 0’s and 1’s, the operators mentally aimed for higher 54 than chance expected average (high) or aimed below chance (low) and then withdrew their intention completely to allow the RNG to behave normally at the baseline or control condition.
In 1997, the PEAR lab published a review of twelve years of experiments and estimated that the
“PK effect was approximately equal to 1 bit out of 10,000 being shifted away from chance expectation. While this may seem like a tiny effect, over the entire database this resulted in odds against chance of 35 trillion to 1” (Radin, 2006, p. 154).
When conducting a meta-analysis of all known RNG studies, Radin (2006) “found 490 studies comprising a total of 1.1 billion random bits subjected to PK intention” (p. 156).
Adjusting for selective reporting meta-analysis showed “odds against chance of 3,050 to 1”
(Radin, 2006, p. 157). Another recent meta-analysis of RNG data reached a less impressive conclusion (Bösch, Steinkamp, & Boller, 2006). Based on their study’s parameters, Bösch et al.
(2006) excluded over 200 published experiments from their analysis, and concluded that the small effect sizes found could be explained by selective reporting bias. Radin (2013) disagreed with the results and the reasoning, and suggested that even scientists are influenced by their own beliefs that lead to different assessments of the same evidence. Many of the subjects in PK studies were ordinary students with no training or experience doing PK. While some trials showed no PK effect, some results were opposite of the aim, and some showed a strong effect on the target, over thousands of tests, the statistics showed that mind affected matter.
Mindset of the intender. Jahn and Dunne (2001) discovered that the most effective RNG operators surrendered the responsibility of achieving the goal to the unconscious mind and submitted to a state of detached indifference to the outcome. “In short, the mind of the operator needs to enter a ‘fuzzy’ state – call it meditation, dream, trance, altered, unconscious –where conceptual boundaries blur, categories fail, space and time evaporate, and uncertainty prevails” 55
(Jahn & Dunne, 2001, p. 323). “The participants often spoke of ‘being on the same wavelength’, of ‘flowing’, or of being ‘in tune’ with the machines as playing as important a role in their achievements as their conscious intentions” (Dunne & Jahn, 2005, p. 710).
Group attention affects matter. In field consciousness experiments, Nelson (1996) placed portable RNGs in field environments outside of his laboratory, and recorded and statistically analyzed the pattern of RNG data near groups of people engaged in highly focused or coherent mental activity, such as meditation, spiritual ritual, or listening to a concert. The results often reflected a slight increase in order over the otherwise random activity of the RNG
(Nelson, 1996). Statistical analysis supported the hypothesis that a highly focused or resonant environment imbued the field with order (Radin, 2006; Dunne & Jahn, 2005). Of particular relevance for the present study, Nelson (1996, 2014) found some contexts more favorable than others for PK research. These contexts:
Involved times and places that evoke unusually warm or close feelings of togetherness,
with emotional content that tends to draw people together, where personal involvement is
important but focused more toward a group goal involving a deeply engrossing theme,
located at uplifting physical sites like the ocean or mountains, during creative or
humorous moments, and enlivened with a sense of freshness or novelty. (Radin, 2006, p.
184-185)
According to this, the Rhododendron Festival Parade would have positive field consciousness, and the increase in order could affect the weather and hold off the rain.
Quantum randomness, zero point energy, and non-locality. Knowing what aspect within a random event generator (REG) is physically being affected by intention might give a clue as to how intention affects weather. The REG is usually based on a quantum process, 56 making use of the electron noise in a resistor, or radioactive decay of a small sample of a radioactive element (Swanson, 2009a, p. 234). In PK experiments, the level of randomness is decreased and in some cases the randomness is altered in specific ways to cause the outcome of the system to be high or low. According to Swanson (2009a), the probability of radioactive decay is not just a mathematical constant of Nature; there is some physical mechanism that is affected by conscious intention, which can alter the rate of decay. In other words, it appears that intention changes the arrangement or action of physical atoms or sub-atomic particles. Swanson
(2009a) proposed that when quantum randomness is altered in REG or RNG experiments, it is the zero point energy of space that is being altered, something predicted yet not explained by quantum mechanics. More recent theories by Haisch, Rueda, and Puthoff (1994) considered zero-point energy to be composed of photons zipping through space in all directions. On average the number of photons moving in each direction is the same so no force is detected (Haisch et al.,
1994). Swanson (2009a) believed that a theory that can explain the effect of intention on distant matter must address zero point energy and involve non-locality, the interaction of particles over long distances (p. 235).
Swanson (2009a) described how photons have tunnel vision and movement, only interacting with electrons or other charged particles in phase or on their same dimensional plane.
When an electron emits a photon and drops in energy, the radiated photon eventually hits a distant electron, which accelerates its spin. With added energy the distant electron emits a photon and according to the Feynman-Wheeler theory the radiating photon travels back in time and converges on the original electron’s location. Since it traveled back in time it arrives at almost the same time the original photon was radiated, allowing for instant communication between distant particles (Swanson, 2009a, p. 243). In Swanson’s (2009a) Synchronized Universe Model 57 the universe divides up into electrons that are in phase and can “see” and interact with each other, and all the other electrons in the universe, which are out of phase and therefore invisible.
Particles that are not synchronized will appear as “noise” (p. 253). Swanson proposed that consciousness interacts across parallel dimensions, and can affect and reduce quantum noise and create coherence between adjacent universes (p. 252-255).
Many of the research studies in this literature review have involved intention or mental focus on matter or events located at a distance, or nonlocally. A nonlocal event differs from local, causal, ordinary happenings, by not being confined to specific points in space and time. Non- locality or quantum entanglement is an accepted concept in contemporary physics, first proposed by Einstein, Podolsky, and Rosen in 1935, later formulated as a mathematical proof by Bell
(1966), and repeatedly experimentally demonstrated (Rauscher & Targ, 2001, p. 332). Quantum physics uses the term non-locality to describe the phenomena that in unobserved states quantum particles are connected, influencing each other instantaneously over any distance (Aspect,
Grangier, & Roger, 1982). Dossey (2002) stated that when it comes to nonlocal effects of human consciousness such as distant healing, rather than alienating open-minded scientists it is better to
“focus on empirical findings, and acknowledge the tentative nature of the hypotheses we offer”
(p. 16). The mechanism of how human intention affects water may be unknown, but experiments demonstrate there is a change.
Research into mind-matter interactions and field consciousness (Dunne & Jahn, 2005;
Radin, 2006, 2013; Schlitz & Braud, 1997) has shown that human intention and coherent group attention can move entropy in systems toward order. Intention experiments with water have measured changes in the structure of water (Dibble & Tiller, 1999; Rein & McCraty, 1994;
Rubik, 2012) and water crystal formation (Emoto, 2000). Can intention or coherent group 58 attention affect the formation of water droplets, clouds, and precipitation, or influence the sensitive rhythmic qualities of a weather system in some other way?
The Weather Portion of the Hydrologic Cycle
The movement of water between and within the Earth and the atmosphere is called the hydrologic cycle. The familiar cycle consists of water from the oceans, bodies of water on land, and indirectly through plants, evaporating into the atmosphere, eventually condensing and becoming water droplets or ice crystals that may form into clouds, that move horizontally with the winds, and precipitate down to the surface as rain or snow (Aguado & Burt, 2010). It may be necessary to understand how clouds are formed to comprehend rainmaking or cloudbusting.
Cloud formation. The process whereby water molecules break free from liquid water into the atmosphere is called evaporation and the opposite process is condensation, whereby water vapor molecules collide with and bond with adjacent water molecules, liquid water droplets, or hydrophilic particles in the air called condensation nuclei (Aguado & Burt, 2010). As long as the rate of evaporation exceeds condensation the amount of water vapor increases. “Air that contains as much water vapor as possible is said to be saturated and the introduction of additional water vapor results in the formation of water droplets or ice crystals” (Aguado & Burt,
2010, p. 135). The amount of water vapor that can exist in the air increases with temperature.
Natural condensation nuclei in the atmosphere can come from the Earth’s surface: dust, sea salt, aerosols from volcanic eruptions and fires, and gases given off by marine plankton that chemically convert to particles. Ice crystals can nucleate water droplets (Aguado & Burt, 2010), and meteorite dust that falls from space (Watson, 1984). Polluting chemicals and particulates from industry and automobiles also act as condensation nuclei. Cloud droplets typically range 59 from about 20-100µm in diameter; to be visible as clouds the droplets have to grow large enough to reflect light. Raindrops, large enough to fall to the surface, are about 100 times bigger.
Pollack (2013) proposed some details of the hydrologic cycle that incorporated his research findings regarding the characteristics of the liquid crystalline or the EZ phase of water.
One of his observations was that water droplets resembled bubbles, with the common feature being an enveloping membrane. The term vesicle describes a spherical entity whose inside may contain either liquid or gas (Pollack, 2013, p. 223). Pollack (2013) proposed that the membrane or shell of the vesicle consisted of structured Exclusion Zone (EZ) water that could contribute protons, and said that “if those protons accumulated inside the droplet, then the repulsive forces could generate the pressure needed to explain droplet roundness” (p. 226). He reasoned that building an EZ shell required both a hydrophilic nucleating surface and radiant energy provided
+ by the sun. As the EZ built up, the internal hydronium ion (H 3 O ) concentration would build up as well, exerting pressure on the shell; the EZ layers would shear past each other and expand the vesicle (Pollack, 2013, p. 237). Sudden expansion of the vesicle could reduce the pressure inside inducing a phase transition from liquid to vapor, and transform the water droplet into a bubble
(Pollack, 2013, p. 239). Pollack confirmed with infrared imaging and by measuring pH that the interior of vesicles contained concentrated protons, a positive charge (p. 240). The EZ layered membrane of the vesicle had a negative charge, and since during the formation of the EZ some of the protons would be released to the exterior air, the vesicle would have a net negative charge.
To explain the why water droplets, all bearing the same charge, come together to form a visible cloud when like charges should repel and disperse, “the like charges themselves don’t attract; the attraction is mediated by the unlike charges that gather in between. Those unlikes draw the like charges toward one another, until like-like repulsion balances the attraction” 60
(Pollack, 2013, p. 336). Thus, besides the standard explanation that clouds form in the atmosphere because air containing water vapor rises and cools, an additional explanation is that water droplets coalesce into clouds because of electrostatic forces created by radiant energy coming from the sun.
Lightning. Lightning is a natural electrical discharge of short duration and high voltage between a cloud and the ground or within a cloud accompanied by a bright flash. Is there a stage in the process of lightning formation that might be susceptible to human intention? Conventional theory of lighting requires the initial separation of positive and negative charges into different regions of a cloud. Most often the positive charges accumulate in the upper reaches of the cloud that extend above the freezing level. Laboratory experiments with artificial clouds suggested that electrification resulted from collisions between ice crystals and soft hail surrounded by cloud droplets (Aguado & Burt, 2010, p. 328). One theory is that positive charged ions are transferred to the ice crystals, and the heavier hail with increased negative charge falls to the lower part of the cloud (Aguado & Burt, 2010, p. 329). Pollack’s (2013) theory might support the explanation that the exclusion zone grows as the hail grows larger, releasing positive ions into the air.
In cloud-to-ground lightning (Aguado & Burt, 2010), the stroke or flash of lightning is preceded by the rapid descent of a column of negatively charged air from the base of the cloud toward positively charged air at the earth’s surface. The flow of electrons is called a stepped leader because the downward surge, taking only a microsecond, pauses after each 50-meter section for about 50 microseconds. When the leader approaches the ground, a spark surges upward toward the leader. When the leader and spark connect, they create a pathway for the flow of electrons initiating the illuminated stroke of lightning (Aguado & Burt, 2010). 61
According to proponents of the Electric Universe Theory, a cloud cannot develop enough electrostatic charge to produce lightning, rather a cloud acts as a convenient conductor to exchange charge between Earth and the upper atmosphere in an electric current (Scott, 2012;
Thornhill & Talbott, 2008). Strange colorful flashes, called sprites and jets, radiating into the mesosphere high above the clouds, often accompany lightning storms. Research using high altitude balloons discovered that sprites were produced by sudden bursts of current and discharged only milliseconds after the lightning beneath it (Thornhill & Talbott, 2008, p. 48-49).
The Electric Universe Theory holds that the Earth is a charged body connected to the sun’s electric field. The storm, the lightning, and the sprites are manifestations of a single phenomenon, the discharge of a celestial current as it connects to Earth. The difference between the appearance of lightning below and above the storm clouds relates to atmospheric density and can be illustrated in a laboratory. “Within a vacuum tube, a long discharge spark— the analogue of a lightning stroke—will begin to produce colorful glows and filaments—the analogue of sprites - when most of the air is removed” (Thornhill & Talbott, 2008, p. 49). It does not seem possible that human intention could affect such a powerful force as lightning, but perhaps the buildup of charge in the cloud or at ground level may be susceptible to influence.
Shamans Influencing the Weather
A typical skeptical response to a rainmaking story is “If one waits long enough it will rain.” Maddox (1923) compiled the research of many early social anthropologists who studied diverse cultures. Lack of rain for animals and crops was often the worst misfortune of a community, and the medicine men or shamans of the world had diverse rituals to call forth the rain. They were also wise enough to use the natural weather cycles for their social and monetary advantage. While the early anthropologists described many rituals and rainmaking amulets, 62 unfortunately no results were documented. It was implied that in order for shamans to keep their position they had to be (or appear to be) successful (Maddox, 1923).
A Rainmaker in China. One account of a powerful rainmaker comes from Richard
Wilhelm, a German Evangelical missionary and the first translator of the I Ching, during his visit to Kiao-chau, a small village in Northern China in the 1930s (Jung, 1963; Karcher, 2013). Jung
(1963) documented this account in his writings:
There was a great drought where Wilhelm lived. For months there had not been a drop of
rain and the situation had become catastrophic. Ineffectually, the Catholics made
processions, the Protestants said prayers, and the Chinese burned joss sticks and shot off
guns to frighten away the demons of the drought. Finally they fetched the rainmaker
from another province. The only thing the old man asked for was a quiet little house
somewhere, where he locked himself in for three days. On the fourth day clouds gathered
and there was a great snowstorm at a time of year when no snow was expected. The
town was so full of rumors about the wonderful rainmaker that Wilhelm went to ask the
man how he did it. “They call you the rainmaker, will you tell me how you made the
snow?” The rainmaker said: “I did not make this snow, I am not responsible.” “But what
have you done these three days?” “Oh, I can explain that. I come from another country
where things are in order. Here they are out of order, they are not as they should be by the
ordinance of heaven. Therefore the whole country is not in Tao, and I also am not in the
natural order of things because I am in a disordered country. So I had to wait three days
until I was back in Tao and then naturally the rain came.” (p. 419)
The Rainmaker stated that he had done nothing to end the drought, but his intention to do so was implicit. He made a long journey to Kiao-chau at the request of the people. And the people 63 believed that the Rainmaker could help them. By doing inner work to restore his own state of balance, he restored order to a disordered community, at least long enough for it to rain or snow
(Jung, 1963).
While the term shaman was originally a Siberian word, it is now used to describe spiritual practitioners from around the world who engage in similar activities including healing, dream interpretation, and weather working for the benefit of their communities (Jones & Krippner,
2012). The rainmaker in the above story fits the description of a shaman. Practicing shamans
Moss and Corbin (2008), stated that “the highest calling of the shaman is to help maintain and restore balance and harmony and thus relieve pain and suffering in the world. Shamanic weather working, or the attempt to change the weather in a particular place, is ultimately healing work”
(p. 30).
North American medicine men. North Americans are most familiar with rainmaking dances and rituals of Native American Indians, where the term medicine man is often preferred over shaman. Deloria’s (2006) collection of eyewitness accounts illustrates the immense power of native medicine men. Early Native Americans invoked the assistance of higher spiritual entities to solve pressing practical problems, such as finding game, making future predictions, learning about medicines, participating in healings, conversing with other creatures, finding lost objects, and changing the course of physical events through a relationship with the higher spirits who controlled the mountains, the winds, the clouds, the thunders, and other phenomenon in the natural world. Deloria (2006) considered the accounts as truthful remembrances of past events.
Deloria (2006) found there were very few accounts of the powers of medicine men from the tribes east of the Mississippi. Both the Catholic and Protestant missionaries of early colonial days observed the feats of the medicine men, and interpreted them as works of the devil. So in 64 early sources, many times Indian ceremonies were hinted at, but rarely described (Deloria, 2006, p. 21). There were also hardly any accounts of Native American spiritual feats found in the literature of the Southwest. These tribes generally did not allow strangers who might write down what they experienced into their ceremonies. The southwestern tribes protected their sacred ceremonies and continued to use them to help their communities, with only some dances and ceremonies open to the public (Deloria, 2006, p. 21). A substantial number of stories were found about the medicine men of the Northern Plains. A few references were found in missionary literature, such as diaries and reports to superiors; however, most accounts were reported by trappers and traders, biographers, travelers, and longtime residents.
Every Native American tribe had a distinct spiritual heritage but they seemed to share many spiritual practices such as the sun dance, spirit lodge, vision quest, sweat lodge, use of sacred stones, and other rituals, with slight variations. Certain birds and animals, particularly the bear, wolf, eagle, buffalo, and snake offered help and lent their powers to people of many tribes
(Deloria, 2006, p. 23-24). According to Deloria (2006), there were two paths that guided the spiritual and intellectual journey of Indian leaders, “empirical observation of the physical world and the continuing but sporadic intrusion of higher powers in their lives, manifested in unusual events and dreams” (p. 24).
From the obvious motions of the sun and moon, to the effects of periodic winds, rains,
and snows, the regularity of Nature suggested some greater power that guaranteed
enough stability to be reliable and within which lives had meaning. By observing the
behavior and growth of other organic forms of life, they could see that a benign personal
energy flowed through every thing and undergirded the physical world. They understood
that their task was to fit into the physical world in the most constructive manner and to 65
establish relationships with the higher power, or powers, that created and sustained the
universe. (Deloria, 2006, p. 25)
In addition, the Native American people had dreams in which aspects of their world, such as a bird, animal, or stone, would offer friendship or advice, urge them to follow a certain path of behavior, reveal the future, or provide other information that they could not obtain from observation. They had no good reason to doubt these dreams, because the content was later verified in their daily lives. “If a plant told them how to harvest it and prepare it for food or use it as a medicine, they followed the plant’s directions, and they always found the message to be true.
From generations of experience, then, people learned to have confidence in the content of dreams and followed their instructions faithfully” (Deloria, 2006, p. 21).
The medicine men established and maintained the link between the spiritual and physical worlds when they offered and burned tobacco, sweet grass, and sage, and when they sang the sacred songs the spirits gave them (Deloria, 2006, p. 200). The use of charms and the repetition of certain formulas summoned spiritual power. According to the Muskogee understanding, “‘by a word’ wonderful things could be accomplished; ‘by a word’ the entire world could be compressed into such a small space that the medicine man who was master of the word could encircle it in four steps” (p. 200). Beating the drum was also an important part of sacred ceremonies. Deloria’s (2006) collection of accounts described the diverse and amazing powers of medicine men, who usually performed before large audiences. Observers unrelated to the tribes documented their observations, including the corn growing ceremonies of the Pawnee, Navaho, and Zuni, in which a medicine man planted a few kernels of corn in the dirt floor of the medicine lodge and sang his song while the corn sprouted and grew to full maturity, tasseled out with ripened ears of corn, all within a few hours (Deloria, 2006, p. 127-130, 133-134). 66
Deloria (2006) devoted a section of his book to the ability of medicine men to change the weather. For instance, when a medicine man was asked directly to produce rain during a dry spell, he called upon the special powers that resided in the songs and dances given in a vision or dream. The following is an example of a Chiricahua Apache ceremony:
There is a ceremony to bring the rain when it is very dry. Then we get rain by calling on
White Painted Woman and Child of the Water. The world is White Painted Woman. The
thunder is Child of the Water. Sand, a whitish sand from Old Mexico, is used in this
ceremony to call the rain. It is blown to the four directions. Also Lightening is called on
when the sand is blown, and a blowing noise, “Hoo, hoo!” is made. In the prayer the
number of days it should rain is mentioned. (Opler, 1941, p. 216)
Frequent reports suggested that a storm’s path or severity could be changed by a medicine man’s ritual, and almost every tribe had people with that power. An example from the Alabama tribe in
Texas:
When a storm was coming up an Alabama doctor would blow into his clasped hands, rub
them together, and then wave them upward and outward. Then, even if it rained, the wind
would not blow. The same person claimed to be able to cause rain or drought. (Deloria,
2006, p. 139-140)
Luther Standing Bear, an Oglala Sioux, reported the following feat performed by Last Horse at the Rosebud Agency reservation:
In 1878 I saw Last Horse perform one of his miracles. Some of my band, the Oglalas,
went to visit the Brule band and by way of entertainment preparations were made for a
dance and feast. The day was bright and beautiful, and everyone dressed in feathers and
painted buckskin. But a storm came up suddenly; threatening to disrupt the gathering, so 67
of course there was much unhappiness as the wind began to blow harder and harder and
the rain began to fall. Last Horse walked into his tipi and disrobed, coming out wearing
only breechclout and moccasins. His hair streamed down his back and in his hand he
carried his rattle. Walking slowly to the center of the village he raised his face to the sky
and sang his Thunder songs, which commanded the clouds to part. Slowly but surely,
under the magic of the song, the clouds parted and the sky was clear once more.
(Deloria, 2006, p. 141)
Deloria (2006) also recounted events in which medicine men tested their power in a public contest, perhaps to remind people that there was something greater than the forces they saw daily. In one exhibition, competing Blackfoot medicine men, Spotted Eagle and Mastepene, watched a black cloud grow over the mountains and approach the encampment threatening rain.
Mastepene declared, “I will now dance to keep the weather clear.” Stepping into the circle, he danced around while holding an otter skin towards the north, south, east, and west. Then he waved the skin over his head and a sudden change in the wind divided the storm as he predicted.
Spotted Eagle, with an otter-skin hat, an eagle feather in his hair, a magpie in one hand and a mink skin in the other, then declared that his power over the weather was stronger, as it came from the Sun. The Indians watched as the divided storm clouds came together again, continued to spread, and passed over the encampment with a heavy rain (Deloria, 2006, p. 142-143).
Another amazing phenomenon was the ability of Navajo medicine men to create a thunderstorm within a hogan, a traditional Navajo hut of logs and earth:
Another equally startling trick is performed when the room has been darkened by
extinguishing the countless candles which gave abundant light on the other ceremonies.
The awed audience sits awhile in the gloom in hushed expectancy. Then they hear the 68
low growl of distant thunder, which keeps rolling nearer and nearer. Suddenly a blinding
flash of lightning shoots across the room from side to side, and another and another,
while the room trembles to the roar of the thunder, and the flashes show terrified women
clinging to their husbands and brothers. Outside the sky may be twinkling with a million
stars, but in that dark room a fearful storm seems to be raging…. These artificial storms
last but a few moments and when they are over the room is lighted up again for the other
ceremonies. How these effects are produced I am utterly unable to explain, but they are
startlingly real. (Lummis, 1892, p. 80).
Deloria (2006) speaking as a historian insisted “that old accounts of spiritual power be read not in terms of magical trickery or performance, but as real manifestations of the permeating reality of indigenous spiritual powers” (p. 15). As he said, “There are hundreds of reports from eye-witnesses or unimpeachable sources hidden in diaries, biographies, commentaries, and scholarly writings that reveal a world wholly different from the one in which we live” (p. 18-19).
Some scholars have criticized Deloria for claiming that Native American accounts of the past were literally true, including various contradictory creation myths that conflict with archeological estimates (Goode, 2000, p. 215-216).
One of the more famous shamans in modern Native North American culture, Rolling
Thunder, was born in Stamps, Arkansas in 1916, with the birth name John Pope (Jones &
Krippner, 2012). His mother was Caucasian, his father Cherokee and Cajun, and later he was adopted into his wife’s branch of the Shoshone nation (Jones & Krippner, 2012). Rolling
Thunder (RT) considered himself an intertribal medicine man and social activist of Native
American issues. Medical anthropologist Alberto Villoldo observed a shamanic weather event while visiting RT’s ranch in Carlin, Nevada in 1974 (Jones, 2012). Villoldo and four friends 69 made the road trip from San Francisco to Carlin for the opportunity to experience and observe the medicine man’s ways. The next evening Rolling Thunder decided to have a dance at a nearby abandoned ranch. Native American tradition required a brief shower to settle the dust before a dance and another rain shower following, to smooth out the tracks of the dancers. Although it was the dry season and no clouds were in sight, when the group drove to the ranch it rained just before and just after the traditional dance. To Rolling Thunder, “it was not a matter of magic or manipulation but a matter of aligning himself with natural laws, and subtle energies. A kind of harmony emerges, like a leaf that rides a river and not a fish that swims against it” (Jones, 2012, p. 4-5).
Peter Gallagher of the Seminole Tribune in Tampa, Florida, knew Seminole medicine man Bobby Henry, who was credited with ending a severe drought in West Central Florida in
1985 (Mehegan, 2013). Gallagher witnessed Bobby Henry prevent a severe rainstorm from ruining a scheduled pow-wow. Bobby Henry “cut the clouds” with a large knife he held in the air while he walked back and forth for an hour across the pow-wow grounds. The storm clouds passed and dumped their predicted deluge of rain 100 miles away (Mehegan, 2013, p. 32).
The Pueblo people of New Mexico, some of the earliest farmers among American indigenous people, still conduct ceremonial dances to invite the rain and sing to the crops. Every year beginning about July 4th a new Corn Dance or Harvest Dance is created and then performed about August 15th. The dance involves a prayer asking the clouds to come and shower the earth with rain that will soak into the earth, watering the crops of the world (Pino, n.d.).
The Arapaho-Cheyenne still practice their ancestral weather knowledge (Brandes, 2014).
In May 2013, the deadly, mile-wide El Reno tornado was headed on a northeasterly path toward their tribal home in Oklahoma, when it took an unexpected turn south and veered away from the 70 community. As the tornado warnings were sounded most of the people headed for tornado shelters, but tribal leader Gordon Yellowman and a group of elders huddled to perform an ancient ritual to turn the tornado. The details of the ceremony were hidden from outsiders to protect its potency (Brandes, 2014). Officials in Oklahoma stated that Native American lands have suffered relatively less damage over the past 60 years from twisters that have destroyed tens of thousands of structures in other parts of the state (Brandes, 2014). According to Yellowman, the key was communicating with the tornado, which also talked to the elders. “He tells us how many lives he will take and how destructive he will be. But he remembers the rituals and the language. Tornadoes are not evil; they reset the balance in Nature,” Yellowman said (Brandes,
2014, n.p.). Yellowman believed the tribes have the spiritual power to protect themselves from dangerous weather.
A Hawaiian kahuna. Naiman (2006), a friend of the Hawaiian kahuna (shaman)
Morrnah Simeona, told of her great admiration for Morrnah and amazement at her healing ability and her influence on the weather:
I had invited her to speak at a retreat on the Big Island, 1978 (I think). Among other
events, we were going to watch the stars while an astronomer explained Hawaiian lore
and navigation. There was a heavy cloud cover. He was indoors for the introductory part
of the lecture, but the rest would be canceled . . . unless. I was seated next to Morrnah and
she appeared to fall asleep. By then, I had seen this many times and learned that we
should not be fooled by what seems to be. When her eyes opened, she said very softly,
"Did he say it?" I asked, "Say what?" She said, "Did he say it?" Well, what he said was
that "At exactly 10 minutes to nine, Morrnah is going to move the clouds so that we can
go outdoors and observe the stars." I have this on tape, but the speaker totally denied 71
saying it. He said he did not believe in kahunas and magical powers and that he would
never have said it. I said, "Well, regardless of what you believe, you said it, and 175
people heard you say it." I don't think he ever forgave me or her. I was blamed for letting
the recorder run and Morrnah for duping him. This said, the clouds were moved and we
had perfect visibility. (Naiman, 2006)
Naiman (2006) also related Morrnah’s influence on the ocean waves:
There were many dramatic events at the retreat. For one, there was a storm warning and
we were told to prepare to evacuate. Once before, all the furniture in the museum had
been washed out to sea so the threat was regarded as real. I knew by then not to pay
attention to the National Guard but rather to follow Morrnah. Moreover, I knew I would
never be "caught" following her because she believed she was the reincarnation of Lot
and she would never turn around lest someone turn into a pillar of salt. So, with this tiny
comfort zone, I followed her to the ocean. I watched her stand on the edge of an
enormous rock and move her hands downwards. The waves obeyed instantly. The sea
went from wild and raging to totally calm. She managed to get off the rock without
making eye contact with me but I had no illusions that she knew I had been watching.
Others came rushing to me with incredible stories about the ocean changed so suddenly. I
was silent. (n.p.)
Modern shamans. Shaman Sandra Ingerman was leading a five-day “Medicine for the
Earth” gathering near Santa Fe, New Mexico (Moss, 2008). Midweek she normally conducted an outdoor healing fire ceremony, but the area was in prolonged drought, daytime temperatures were in the nineties, and fire danger was extreme, so she planned to conduct the ceremony indoors in a fireplace for safety. Still she was concerned that sparks from the chimney might 72 threaten the nearby land. She needed a clear sign from the universe to proceed. As a shaman she honored the spirits of Nature and addressed them directly on the morning of the ceremony:
Her prayer was to the point: “I need a sign in favor of the fire ceremony or I will cancel.
If you give me rain for thirty seconds by 4:00 p.m., I’ll take that as a ‘yes.’” At that point
in the day the sky was utterly clear – and dry. By afternoon a few clouds had appeared,
and at precisely 4:00 p.m., it did rain, for thirty seconds, and then it stopped. The fire
ceremony went off without a hitch. (Moss, 2008, p. 35)
The above accounts all involve the intention to influence a change in the weather. There appears to be cooperation between Nature and the shaman. In all cases a community benefited, not just the weather worker, and the shaman’s beliefs and desires were in alignment. Most of the members of the community believed in the power of the shaman as well.
The focusing of intention may consist of drumming, dancing, costumes, and ritual, or a short prayer. In the case of Rolling Thunder’s dance the tribal tradition called for appropriate weather (Jones & Krippner, 2012). Many have experienced special events, like outdoor weddings, when predicted rain, or even a visible storm seemed to hold off or detour for the ceremony. Skeptics say that is selective memory. The participants in the wedding ceremony may have visualized perfect weather for many months.
Moss (2008) compiled many stories of shamans and others who were called to relieve droughts or otherwise influence the weather, and asserted, “We can still find evidence of ancestral weather-working knowledge and practices in the Americas, Africa, Asia, Australia,
Polynesia, Europe—just about anywhere there is weather and humans who know they depend upon it for life” (p. 46). Once in northern Montana, farmers hired Ryan (n.d.) to bring rain to drought stricken areas (Moss, 2008). Ryan (n.d.) used a combination of Reich cloudbusting, 73 weather systems knowledge, and a spiritual approach learned from the Ojibwa medicine man
Sun Bear. Another time, Chief Johnny Bearspaw of the Stony Indian tribe was called to bring snow to Banff, Alberta by a motion picture company eager to film (Moss, 2008). Bearspaw and his thirty-one tribal dancers arrived in full regalia and danced and chanted to the drumbeat (Moss,
2008). By the next morning seven inches of snow had fallen, and filming began (Moss, 2008, p.
45).
Shamanic journeys of inquiry. Moss (2008) used shamanic journeying to experience teachings about the weather from personal guides and weather spirits. In one journey, she received a teaching from an “imposingly large” Cloud Being who was unmistakably annoyed.
He told her that our culture had essentially forgotten him and science ignored him; while in the past people all over the world spoke to him, prayed to him, and worked with him. The Cloud
Being said he created “aberrant, rough weather that we will notice, puzzle over, and know that we do not know” (Moss, 2008, p. 9).
In another journey she visited her spirit Grandmother who told her how the weather spirits called to humans and used their forces to get attention. She said that weather affects humans more deeply than is known. Humans may watch how rain brings on the beauty of flowers, yet are not aware of how weather fashions them. She said that to be fully human, it is necessary to grow in to and stand in our power. “As we do so, we’ll learn to relate to the elements of weather as kin, for they are our relatives, and when we respond to them as such, we share the gifts of our own aliveness” (Moss, 2008, p. 49).
When Moss’s partner David Corbin asked a weather spirit, “What is weather?” he was told that weather was the circulation, elimination, and immune system of Earth, the middle world.
While other worlds are outside of time and space and in perfect balance and harmony, in the 74 middle world balance is achieved by movement and rhythmic cycles between dark and night, warm and cold, dry and moist, and must be experienced sequentially (Moss, 2008, p. 59).
A lesson from Moss’ (2008) spirit Grandfather was that weather consisted of creative potential manifesting as a multitude of individual Weather Spirits with expressions mirroring
Earth. Since weather is always changing, it is highly responsive to the thoughts, feelings, and the physical needs of Earth and its creatures. Because of the malleable and reciprocal nature of
Weather, humans affect it and help determine its expressions. Weather is emotion and responds to emotions and focused thoughts (Moss, 2008, p. 77).
Just as the science of weather is hugely complex, the emotional and spiritual relationship between people and weather is a vast topic of exploration. If accounts of weather working and conversations with Nature spirits are taken at face value, it appears to be a reciprocal relationship between humans and weather. Weather affects thoughts, emotions, behavior and activities. What is rarely considered is that thoughts, emotions, behaviors, and activities affect the weather. While most environmental scientists have been saying for years that human activities are contributing to global climate change, it seems that aberrant weather and destruction are what focus popular and political attention. Shamanic accounts indicate that it is not only large-scale human activities, like pollution, air traffic, or commercial weather modification that influence weather, weather seems to respond to intentions and emotions just as people do.
A wayward American shaman. The above stories indicate that the emotions of a group or the intentions of a shaman to benefit a group appear to influence the weather. Mishlove (2000) studied the dramatic events of American psychic Ted Owens, and reported Owens’ reckless use of power: 75
Owens demonstrated his claim to possess psychokinetic powers in the letters he sent me
almost every month, informing me in advance of his plans to control a variety of large-
scale systems: hurricanes, earthquakes, temperature and other conditions. The results
would be documented in newspapers. Oftentimes his demonstrations were accompanied
by a variety of bizarre events, including lightning, power blackouts, and UFO sightings.
The sum total of these demonstrations makes the Owens case unique in the entire history
of parapsychology and even in the older discipline known as psychical research. (p. 1-2)
Mishlove (2000) compiled interviews, newspaper reports, correspondence, and testimonies of observers about the events that Owens claimed to cause. The uncomfortable note to the story was that Owens apparently often used his powers solely for the purpose of proving that he could. For example, while attempting to convince the U.S. government that he could control weather, he intentionally directed hurricanes to chosen targets on the Florida coast, seemingly without regard for potential damage (Mishlove, 2000). At times his motivation was revenge on those who had ignored or denied his PK abilities. He even used his psychic powers to aid his favorite professional sports team, but jinxed the team with bad weather and injuries when the team owners refused to hire him (Mishlove, 2000). Although not consistent, Owens claimed sometimes that the extreme weather events, power blackouts, and other unusual phenomena were produced by other-dimensional beings he called “Space Intelligencers” who worked with him but often had their own purposes (Mishlove, 2000). UFO sightings were another phenomenon tied to
Owens (Mishlove, 2000).
The following testimonial from attorney Sidney Margulies indicated Owens’ intentional effect on weather: 76
I certify this to be a true and correct statement: On the night of May 8, 1967, while
watching a rainstorm in the company of H. Owens (Ted) from the top of a tall building in
downtown Philadelphia, . . . Mr. Owens offered to make lightning strike in any area that I
might point out, as a demonstration of a new weather principle he had discovered. So I
took him up on it and pointed to an area squarely in front of our window—the bridge
leading to Camden. In a few minutes after Mr. Owens concentrated on making lightning
strike the aforementioned bridge, a lightning bolt did in fact strike that area, just to the
right of the bridge. Since we were standing at the top of a tall building our field of view
was very wide and expansive. Therefore, the lightning bolt striking the pinpointed area,
which I had designated, was interesting. According to Margulies, whom [Mishlove]
personally interviewed in 1976 and again in 1998, “There was no other lightning either
before or after the experiment.” (Mishlove, 2000, p. 91-92)
Many of Mishlove’s (2000) accounts of Owens are bizarre, yet the quantity of stories and the conscientiousness of research and analysis add to the evidence that human intention can affect weather.
Euella Allen of Virginia Beach, VA, a close associate and financial supporter of
American psychic Edgar Cayce, on occasion attempted to direct the path of an approaching hurricane away from Virginia Beach landfall. Her method, as described by one of her students at
Edgar Cayce’s A.R.E. (Association for Research and Enlightenment), was to stand barefoot outside, say the Lord’s Prayer while holding her arms up to the skies, and ask the storm to shift direction. During a reading with Cayce she asked him about her perceived ability to direct the storm. He advised her that a person with strong psychic abilities could intentionally direct the weather, but since she was ignorant of the complexities of weather and storms, she could do 77 more harm than good (Michael Reidey, A.R.E. volunteer staff, personal communication,
December 24, 2014).
Some years after Cayce’s death, Owens announced in the newspapers that in order to prove his psychic abilities he would cause a hurricane to come ashore on the Virginia coastline.
Allen responded to Owens, telling him that this was not a good thing to do and they would not allow it to happen. She assembled a group of women associated with A.R.E. and asked some young people, experienced meditators, to join them including Stephan A. Schwartz. As Owens predicted a hurricane approached the coastline. Allen’s group used her method of intention and prayer to direct the storm back out to sea. According to Schwartz, over several days the center of the storm moved toward land and then back out, toward land and back out, until its power diminished and the storm that finally came ashore had heavy rain but was not destructive
(Stephan A. Schwartz, personal communication, April 17, 2015).
Assumptions within the Literature Review
Many of the scientists whose research was reviewed, have a basic assumption that what they observe about the structure and behavior of the physical and natural world is worthy of serious study, even if the observations are considered anomalous to mainstream science.
The research and theories related to the atmosphere appear to be based on two opposing assumptions. Some scientists, including meteorology textbook authors Aguado & Burt (2010) and physicists Hawking and Mlodinow (2012) disregard the concept of ether. Michelson and
Morley (1887) designed an experiment using a sensitive light-beam interferometer to measure seasonal differences in the speed at which the earth traveled through the ether. They observed slight differences in ether drift, which provided evidence for the existence of ether and encouraged further experiments. Other scientists interpreted the “slight” effect as a “null” effect. 78
Miller (1933) repeated these and found ether to be readily detectable and measureable by conducting the ether drift experiments on a mountaintop inside a flimsy building without metals or dense window materials. He observed that ether was entrained at the earth’s surface and moved faster at higher altitudes (Miller, 1933). Over the course of 30 years of research, Miller
(1933) made over 200,000 separate measurements. In contrast, the famous Michelson and
Morley (1887) experiment involved a total of six hours of actual measurement time. Davidson
(1997) has found evidence of the existence of ether. Both groups of scientists appear to hold assumptions based on prior research and interpretations that support their own research.
Another assumption of this literature review is that events witnessed and reported regarding shamanic activities were not in total conflict with the assumptions and beliefs of the observers. Complete conflict might have negated reporting the events. Those who have experienced obtaining information while in altered states and have determined its usefulness in their own lives will likely assume that additional information they receive is trustworthy.
Gaps in Literature
From the research presented above it appears that human intention can influence the sensitive structure of water confined to a container in a laboratory. Research literature addressing the effect of human intention on water has many gaps. Especially lacking are replications of studies. For example, Tiller’s (2007) water pH studies have been replicated but the IIED has always been prepared in Tiller’s lab. His current research involves using intention host devices to broadcast subtle energy information simultaneously to clients at diverse locations suffering from depression and autism (Tiller, 2014). Emoto’s (2000, 2003, 2005) crystal photography has not been duplicated in Western labs. Weather is primarily the movement of water and air in the atmosphere. Can human intention influence water in the atmosphere? 79
Strengths. The literature related to the topic of influencing the weather using intention is divided into two areas: scientific experiments and phenomenological accounts of individuals who call themselves weather workers. The strengths of the scientific research are in the areas of water structure and psychokinesis.
The structure of water, its ability to hold information carried by electromagnetic frequencies, and its importance in biological processes has been the research focus of several international scientists. In 2006 Gerald Pollack organized the first International Conference on the Physics, Chemistry, and Biology of Water (www.waterconf.org) and created a free on-line academic journal Water. The annual conferences appear to encourage a worldwide exchange of scientific research and enthusiasm on the subject of water. Much of the research presented at the conferences support research findings that were rejected or considered controversial by mainstream science in the 1990s.
Meta-analysis of PK findings showed strong statistical evidence supporting PK (Radin,
2006). Research that reveals a real effect of collective human attention and emotion on Field
REG devices placed at locations around the world is ongoing, as part of the Global
Consciousness Project (Nelson, 2014). Personal RNG and REG computer applications are now available, which may lead to greater accumulation of data for analysis. Psyleron
(http://www.psyleron.com/) is a computer application that measures the effect of the operator’s intention on the RNG within it. Psyleron is designed more like a computer game than the older
RNG experiments of the PEAR lab, which in turn may stimulate more research in the area of mental influence (Nelson, 2014).
Although not readily accessible, scientifically designed studies with positive results tested the effect of operating cloudbuster devices on rainfall (DeMeo, 2011) and smog reduction 80 devices on the number of smog alert days during smog season (Brown, 1991). Constable (1998) also documented the effect of his shipboard cloudbuster with radar images of raincloud formation (Brown, 1994) and time-lapse video recordings (Constable, 1998). It is not known if these devices were affected by intention, nor do these studies appear to be acknowledged by mainstream weather scientists.
Weaknesses. There are weaknesses in the literature relating to the distant intention experiments with water. Water crystal experiments have provided some positive results supporting a human intention effect (Emoto, 2000, 2003, 2005; Radin, 2006; Radin et al., 2006,
2008). New experiments that focus on eliminating extraneous electromagnetic influences on the targets and controls, and replication of previous experiments would add to the literature. One barrier may be a lack of financial support for this type of research.
The experimental scientific literature related to intention and weather, without using any equipment, was not just weak, but almost nonexistent. The one exception was Nelson’s (1997) natural experiment correlating 36 years of rainfall data with collective human intention. It would be difficult to design an on-site weather experiment isolating the variable intention from the multitude of other variables that interact within weather.
Scientific research related to atmospheric ether that followed Michelson and Morley’s
(1887) experiment, and research on the characteristics of orgone, appear to be isolated from mainstream science. Replication and re-analysis of past ether measurement experiments may still be necessary to validate or refute the concept of ether. It also appears that recent research on the structure of interfacial water, its charge potential, and its susceptibility to cosmic influences relate to meteorology and to orgonomy, but little research was available that integrate these concepts. 81
There is no extensive written information that documents current Native American or other indigenous rainmaking events. More written observations addressing the state of weather prior to conducting weather ceremonies and any changes in the following weather would be useful, including circumstances when no change in weather occurred. Case studies are an accepted form of scientific research. There does not appear to be literature that conclusively integrates the elements of phenomenological and scientific evidence.
Chapter Summary
The first sections of the literature review explored and integrated research that might explain how intention could influence the weather. There were many research studies that provided evidence of a human intention effect on the structure of water (Pyatnitsky & Fonkin,
1995; Rein & McCraty, 1994; Rubik, 2012), and some of the research identified electromagnetic energy as a carrier of information that could be imparted into the structure of water (Dibble &
Tiller, 1999; Montagnier et al., 2010; Schiff, 1995). Energetic forces that purportedly couple to intention called torsion fields (Swanson, 2008, 2009b) and scalar energy (Meyl, 2001) were explored. Layers of water molecules at the interface of hydrophilic surfaces, called EZ water
(Pollack, 2013) or quantum coherent water (Brizhik et al., 2011) appear to be especially sensitive to weak electromagnetic frequencies. Cloud droplets have a membrane of EZ water, and are influenced by electrostatic forces (Pollack, 2013). However, laboratory research was not located that supported the speculative leap that human intention could affect the formation of clouds.
Classic research on the movement of water and air by Schwenk (1996), Schauberger
(1988), and Jenny (2001) indicated that fluids are particularly sensitive at the interface of surfaces, and the formation and energy of waves and vortices are ubiquitous phenomena in
Nature. The discoveries of Reich (1954), DeMeo (2010), Constable (2008), and others indicated 82 that the atmosphere and water in the atmosphere have anomalous characteristics and are influenced by devices of certain geometric design. Discoveries of these scientists appear to allow the influence of human intention.
The literature review addressed the question, “Can human intention influence the weather?” by reviewing parapsychology research on psychokinesis and remote influence (Radin,
2006) and documented accounts of weather working by shamans and others. The only scientific study found in the literature that directly addressed intention and weather was Nelson’s (1997) study of weather during Princeton University commencement ceremonies. Chapter 3 includes a replication of this study. Perspectives presented from shamanic journeys of inquiry (Moss, 2008) indicated that emotions and intentions of humans are reflected in weather events. 83
Chapter 3: Research Methodology and Design
Two research studies were conducted as part of this thesis to answer two different research questions. This chapter is divided into two sections because each study used a different methodology, population, and type of data. Research Study 1 was a phenomenological study focused on how the experiences of shamans and other weather workers explain how human intention may affect the weather. Research Study 2 was a quantitative study designed to test the hypothesis that group intention can influence the weather. Chapter 4 also has two sections that address the findings of these two studies.
Research Study 1: Experience of Weather Workers
This phenomenological research study was designed to help answer the research question: Can human intention affect the weather, and if so, how? More specifically the research sub-question was: How do the experiences of shamans and other weather workers explain how human intention may affect the weather? Although several accounts of weather workers exist in the literature, their subjective experiences have not been extensively studied. Information is scarce regarding how weather workers learn their techniques, their thoughts about mechanisms of influencing the weather, or obstacles to successfully influencing the weather. Therefore, this study involved in-depth interviews with five self-identified weather workers to explore their experiences. The research method, and data collection and analysis are described below.
Research method. Research Study 1 was a qualitative phenomenological study of the experiences of weather workers. According to Lester (1999), “phenomenology is concerned with the study of experience from the perspective of the individual, ‘bracketing’ taken-for-granted assumptions and usual ways of perceiving” (p. 1). Phenomenological approaches emphasize “the importance of personal perspective and interpretation. As such they are powerful for 84 understanding subjective experience, gaining insights into people’s motivations and actions, and cutting through the clutter of taken-for-granted assumptions and conventional wisdom” (Lester,
1999, p. 1). This research approach was applicable because the concept that human intention might affect the weather is not accepted by mainstream American society. Yet evidence in the literature indicates that people may influence the weather. This study focused on the lived experiences of those who self-identify as participants in the process of influencing the weather.
Interviewing weather workers consisted of asking them questions to get descriptions of their experiences and techniques. The research data was in the form of words, phrases and narratives.
Participant selection, sample size and population. Based on published accounts, websites, and referrals, the researcher identified 12 potential participants who appeared to have experienced the phenomenon of intentionally influencing the weather. This is called “purposive sampling” (Groenewald, 2004, p. 8). They were contacted first by email, some repeatedly, with a request for an interview.
Creswell’s (2014) review of qualitative studies found that phenomenological studies typically range from three to ten participants. Based on the variety of weather working techniques reviewed in Chapter 2, the researcher’s goal was to interview two to three people who used devices and two to three who used primarily prayer or ritual, including representatives of the Native American and modern shamanistic perspectives. With only five positive responses to interview requests, the variety of perspectives and techniques was limited. Three participants used Reich’s cloudbuster, one used the Light-Life tools (http://www.lightlifetechnology.com), and one used prayer and visualization. In-depth interviews with the five participants resulted in a manageable quantity of data for analysis. The participants were three men and two women, 85 between 50 and 80 years old, living in the United States. The researcher assumed that the age, sex, and location of participants were irrelevant to the study.
Data collection. The participants were interviewed in person or by telephone at times convenient for them. They were informed in advance that they would be responding to questions related to their experiences of working to influence and change the weather. Each participant was asked the same set of interview questions, although after the first interview, the question “Under what circumstances would you consider influencing the weather?” was replaced with “Do you experience any resistance to your efforts or to the effect?” Answers relating to the first question were expected to emerge in response to the question about their processes, and they did.
The researcher previously read websites and published material about the interviewees.
Interview questions were structured and designed to be open-ended and generic for the different methods of weather working. Prior to each interview, the researcher recorded self-memos regarding assumptions and expectations regarding the questions in order better “hear” the actual responses. This is termed epoche, or “setting aside prejudgments and opening the research interview with an unbiased, receptive presence” (Moustakas, 1994, p. 180). The interviewer was as aware as possible of her pre-conceptions and refrained from leading the responses.
Data collection instrument. The primary instrumentation was a fixed set of the following six open-ended interview questions:
1. My understanding is that you have had experience working with the weather – Can you
describe how you got interested in this activity?
2. Have you had any training? If yes, please describe your training experience.
3. Would you be willing to share your preparation and the process? Can you describe your
experience of using the process? State of mind, emotions, beliefs, etc. 86
4. Do you experience any resistance to your efforts or to the effect that might be from
intentions or actions of other individuals or groups?
5. Have you tracked the results? How? What were the results? How did it affect you and
others around you?
6. Can you describe your understanding of how this process works?
Data treatment procedures. The interviews were audio recorded, then transcribed with all files stored in a personal computer plus an external hard drive. The responses were manually compared and analyzed. No computer software tools were used to analyze data. The researcher used the audio recordings and transcriptions to isolate units of relevant meaning, cluster units to form themes, summarize each interview, and create a composite table of general and unique themes (Lester, 1999). Follow-up clarifications of portions of the interview were conducted by email.
Informed consent, privacy and confidentiality. This research proposal was approved by the Akamai University Institutional Review Board (IRB) in cooperation with Energy
Medicine University. The participants signed a consent form (Appendix A) agreeing to be interviewed and audio recorded, and acknowledging the procedures for analyzing the data and publishing the results. The researcher did not anticipate any type of stress or psychological, physical, economic, social, or legal harm to the subjects. Privacy and confidentiality issues were also covered in the consent form. Participants’ names and identifying information were not associated with any part of the written report of the research. All participant information and interview responses were kept confidential and safely stored. 87
Research Study 2: Don’t Rain on the Parade
The second study was a natural experiment (Nelson, 1997) with quantitative methodology to study the effect of a community’s desire for a rain-free Rhododendron Festival
Parade. It was designed to answer the research question, “Does group intention influence the weather?” More specifically, “Does the community’s desire for a rain-free parade result in less rain on that day than the days before and after?”
Introduction. In May 2014, the coastal community of Florence, Oregon, celebrated one hundred and seven years of Rhododendron Festivals. Florence is known for its mild coastal climate, sandy soil, abundant rainfall and sporadic spring sunshine. On the third weekend in May the native Rhododendra macrophylla are generally at the peak of their season and abundantly display their multiple pink blossoms. The flowers are especially visible decorating the floats of the annual Grand Floral Parade that begins at noon on Sunday. Floats, trucks, antique cars, and horses carry local and visiting dignitaries, the Rhododendron Court, visiting courts, clubs, businesses, and lots of children. Marching bands come from as far as Portland to participate.
Thousands of motorcycles line the streets in Old Town with their owners watching nearby. The festival is a traditional destination for biker clubs from around the state. Members of the community place chairs or park their cars along the parade route hours before the parade for the best possible viewing spot. Other activities of the Rhododendron Festival include a pageant to select the court, the Davis Carnival rides, the Rhody Run, the Rhody flower show, a car show, and arts and crafts fairs.
The official population of the City of Florence and its rural community (12,979 people)
(Siuslaw News, 2013) together with neighboring Dunes City (pop. 1305) (Linda Stevens at
Dunes City Hall, personal communication, January 20, 2014) totals 14,284. The Chamber of 88
Commerce estimates the Rhododendron Festival draws an additional 17,000 to 22,000 people to the area for the weekend activities (Cal Applebee, Chamber manager, personal communication,
January 2, 2014). Several thousand people in the community, participants and viewers, are focused on the Rhododendron Grand Floral Parade on Sunday and either implicitly or consciously hope that it will not rain on the parade. Few, if any, individuals might wish for rain on that day, either to spoil the event or benefit their own purposes. Gardeners may look for rain to water their garden and rain sometimes improves fishing conditions, but the Rhododendron
Grand Floral Parade is a tradition the whole community seems to enjoy. This study investigated whether the focus of group intention against rain during the Rhododendron Festival affects the local weather. The annual Rhododendron Festival appears to be an appropriate natural setting to test the hypothesis that focused group consciousness can affect the weather. In this case, a large proportion of the local residents and thousands of weekend visitors were assumed to have the desire for a rain-free parade. The research question addressed by Research Study 2 was, “Does rainfall data correlate with the group intention?”
Research method. This research comprised a replication of Nelson’s (1997) investigation of the effects of group consciousness on weather. Nelson’s analysis of the rainfall data over a period of 36 years revealed that the three days of outdoor activities related to
Princeton University commencement ceremonies had less rain than the three days following in
Princeton, NJ. In addition, cumulative rainfall in Princeton, NJ on the event days was less than the cumulative rainfall in nearby communities on the same days. Nelson (1997) found that “the data suggest that a small decrease in the probability of rain is correlated with the large gathering of people for shared enjoyment of outdoor ceremonies and activities” (p. 57). Nelson (1997) encouraged replication of his study saying: 89
Replications of this natural experiment elsewhere will be required to assess the
robustness and generality of its findings, and they can be readily performed using the
same approach. For example, the Rose Bowl football game and parade in Pasadena are
said nearly always to have good weather, despite that they occur on New Year’s day,
during California’s rainy season. Again there is a human expectation and desire for good
weather and a simple analysis can compare the rainfall in Pasadena on New Year’s Day
with the surrounding locales and days to determine whether there is a difference in
accordance with the hypothesis. (p. 50)
The intention was to replicate Nelson’s study as closely as possible.
Data collection. The Rhododendron Festival has been celebrated annually since 1947, therefore data from 1947-2014 were analyzed for this study. Weather reports from the local newspaper (Siuslaw News, 2007) were compiled and compared with precipitation data collected from local weather stations. The festival has generally been held on the third weekend in May, and Siuslaw News (2007) was also consulted to note the years it was moved to the fourth weekend in May.
Precipitation data from the National Climatic Data Center (NCDC, 2014) were analyzed, along with Siuslaw News weekly weather reports submitted by Roger Cunningham, and the personal records of David Franzen who reported the daily rainfall to the local radio station from
1997-2010 (Appendix C). Measured precipitation varied from station to station within the community, and data were acquired from three weather station locations for this study (NCDC,
2014; See Figure 2). For years 1947-1971, weather data was reported from Canary, OR. From
1972-2004, weather data was reported from Honeyman State Park, three miles south of Florence.
Both the city and the state park are approximately two miles inland from the ocean. Since 2004, 90 the official weather station for Florence, OR is located on 1st Street, three blocks from the
Rhododendron Parade route, and additional stations within the city began reporting to NCDC in
2008. Data taken from more than one station or source on a given day were averaged.
Figure 2. Map of weather station locations and active years for weather data reporting.
One of the reasons that the measured rainfall data varied from station to station within the same community is that the time of measurement varied. The Florence station took measurements daily at 8:00 a.m., the report in the Siuslaw News reflected a 12:00 a.m. measurement, and the Honeyman State Park report was at 4:00 p.m. For the purposes of this study, the time was only significant on Sunday, with the culmination of the weekend festivity, the Rhododendron Grand Floral Parade from 12:00 p.m. to 2:00 p.m. On some Sundays the rain was reported to have held off until after the Parade was over (Siuslaw News, 2007). A report of 91 zero precipitation recorded at 4:00 p.m. in downtown Florence would confirm that observation, but data taken at midnight or the following morning could reflect measureable rain that did not fall on the parade. NCDC precipitation data in 15-minute increments was not available for the
Florence area. Precipitation records of nearby coastal communities were also obtained for comparison. Newport, 60 miles north, Gardiner/Reedsport, approximately 18 miles south, and the North Bend airport, 40 miles south, had fairly complete data for 68 years. The village of
Yachats, 24 miles north, reported data from 2007 to present.
Occasionally the NCDC report for a selected day showed an asterisk (*) or -9999 in place of a measurement. This indicated that no measurement was made that day and that it would be reflected in the measurement on a following day. This could skew the data since the study involved rainfall on a specific day. An additional source for data was sought for those days with missing data. Precipitation data for May of 1948 and 1971 were not located and not included in the calculations; however comments in the newspaper indicated that the skies were clear for the festival.
Data treatment procedures. Over a period of 68 years, 1947 through 2014, daily records of precipitation for Florence were tabulated for ten days centered on the Saturday and
Sunday of the annual Rhododendron Festival. In addition, data for the communities of Newport,
Yachats, Reedsport/Gardiner, and North Bend were obtained for the same period of days and number of years, and were averaged for a Coastal Communities Composite. See Appendix C for the selected precipitation data.
To determine if rain fell during the Grand Floral Parade on days with reported precipitation, the Siuslaw News (2007) special publication for the 100th Rhododendron Festival 92 was consulted. One assumption of this study was that group intention for non-rainy weather dissipated after the parade ended.
The primary anticipated statistical result was that the mean precipitation on
Rhododendron Festival Sunday would be lower than the mean precipitation of other days within a ten-day period.
Instrumentation. Precipitation data was obtained primarily by email from the National
Climatic Data Center. Supplemental data was obtained manually from archives of the Siuslaw
News local newspaper and from personal records of David Franzen, who reported to the local radio station. The only instrument used to create spreadsheets and arrange data was a MacBook laptop computer using Microsoft Excel 2008.
Chapter Summary
Research Study 1 was a phenomenological study designed to help answer the research question, “Can human intention affect the weather, and if so how?” More specifically, “How do the experiences of weather workers obtained from interviews further explain how human intention may affect the weather?” Participant selection, informed consent procedure, the interview questions, the process for collecting and analyzing the interview data, and limitations to the study were discussed.
Research Study 2 was a quantitative study designed to answer the research question,
“Can group intention influence the weather?” The working hypothesis was that the Florence community’s desire for a rain-free Rhododendron Festival Parade results in less rain than an average day in May. This study attempted to replicate the Nelson (1997) study and analyzed rainfall data over a 68-year period, precipitation records from local newspapers (Siuslaw News,
2007) and national databases (NCDC, 2014). 93
Chapter 4: Findings
In this chapter, the results of the two studies are presented in separate sections for clarity, given the distinct differences in methods and research goals for each study.
Research Study 1: Experience of Weather Workers
Application of research methods. This qualitative study used open-ended interviews of self-identified weather workers to answer the research question “How do the experiences of shamans and other weather workers explain how human intention may affect the weather?” In this section, excerpts are presented from the five individual interviews conducted using a set of six open-ended questions (see Appendix B for full interview transcripts). The questions were selected in order to gain basic information on the methods used by the weather workers, as well as how the participant physically, emotionally, and mentally related to, understood, and perceived the phenomenon of influencing the weather.
1) My understanding is that you have had experience working with the weather – Can you describe how you got interested in this activity?
Participant A studied the research of Wilhelm Reich and cloudbusting as an undergraduate and graduate student and continued research in Orgonomics. He approached weather working from an academic scientific perspective. His initial interest was intellectual challenge combined with environmental and human compassion.
The cloudbusting method to bring rain to a desert environment was something that
nobody else in the classical field of meteorology… had anything like. And then there was
all these horrible droughts going on in Africa, great starvation.
Participant B of New York State expressed her concern for air pollution and extreme weather conditions in her city. She used the Light-Life tools invented by Slim Spurling including the 94
Environmental Harmonizer. For fifteen years she incorporated the tools into her healing practice, and for six years she was involved with a group who ran the Harmonizers simultaneously once a month with intentions of clearing the atmosphere of pollution.
I'm a body-worker and I work with vibratory tools. I am involved with scalar waves all
the time because I believe they are the key to our health… [When I heard about the
Environmental Harmonizer tools] it was like a surge through my body that said I have got
to get out there [to Colorado to take a workshop].
Participant C, a psychiatrist, lived in a large Eastern US city. Cloudbuster operations were academic and scientific challenges to him and addressed his concerns for drought and pollution.
I was interested in Reich's work, initially his biological work, so I subscribed to the
Orgone Energy Bulletin and an article came out in one issue describing how these pipes
when pointed at clouds would cause the clouds to dissipate.
Very few people know how to [use a cloudbuster] and I felt responsible for
keeping the atmosphere clean in the Philadelphia area, and for making it rain during
periods of drought.
Participant D, currently a chiropractic physician, studied with many spiritual teachers including
Rolling Thunder. She has lived in Alaska and Oregon and did not mention air pollution or drought specifically, but was concerned with global climate change.
I am interested in the world as a whole. That includes our planet, the ecosystem, the
weather, how we as humans influence that, and how the environment also influences us.
As I see it, we're all in this together.
Participant E is currently a professional rainmaker based in northern California. He reported that he always had a “special affinity and appreciation for weather” and loved the summer 95 thunderstorms of his native Hudson River Valley. About 30 years ago he moved out West to study with Native American medicine man, Sun Bear. He spent ten years with the medicine man, who was known for his rain medicine.
At the same time, within a few months of meeting [Sun Bear], I happened to meet this
guy who knew Reich's work very well and so he was a rainmaker. Now the Indian was
capable of pulling moisture in. I've seen it. I saw it over the years many, many times. The
guy in Idaho that was doing Reich's work [Jerome Eden] had this instrument of pipes
grounded in water and he also had abilities to draw rain.
That's how I got into it, and then I found out that I had some, you know, above
average abilities with it. Let's put it that way.
2) Have you had any training? If yes, please describe your training experience.
Participant A had classical scientific training in aerospace, environmental science, geography and climatology as a university student.
[In graduate school] I did this two-year study on the cloudbuster that showed that it
changed the weather patterns and increased rain over the whole state of Kansas…That
was really a social breakthrough as well as a scientific one because it proved that Reich
was correct in a big way.
Separate and aside from that, I was doing a lot of self-education investigating
Wilhelm Reich's work. I had a mentor in Florida by the name of Robert Morris, and also
one of my mentors was Dick Blasband. Dick Blasband had done a lot of work with the
cloudbuster too, so I studied with him for a while. Since then I've just been learning more
about Reich's methods and techniques by applying them.
Participant B 96
I went and trained with Katharina [Spurling-Kaffl] and I take a lot of classes anyway,
always learning about sacred geometry on my own, and trained with Bill Reid, the co-
developer of the tools, so I went to Colorado and spent four days with him. Vesica
Institute [in Asheville, NC] is huge about sacred geometry, so I've done some training
with them [on] biogeometry, amazing, amazing things to offset the dangers of cell phones
and what they are doing to our atmosphere.
Participant C and friends built variations of cloudbusters and trained themselves by studying the research of Wilhelm Reich.
Participant D said that her abilities were from “seeing other people that could influence the weather, like Rolling Thunder, the Cherokee medicine man.” Participant D narrated several experiences that she participated in and teachings she incorporated into her life. She also trained with Rolling Thunder at his community in Carlin, Nevada.
Rolling Thunder’s training was about being a good person. It wasn't about doing anything
magical or that some ceremony would make a difference. What he would train people in
was to be good to one another, be kind to one another, help one another, be ecologically
minded. The community was growing crops and it wasn't easy to grow crops there
because it was high desert and sandy soil. He would teach people practical things about
how to work with the land. And mostly he practiced prayer.
Participant E studied with two teachers, medicine man Sun Bear and Jerome Eden, a long-time student of Wilhelm Reich.
With [Sun Bear] it was a question of reorienting the way I looked at the world. I began
doing basic ceremonies, sweat lodges, pipe ceremonies, ceremonies to welcome the sun
in the morning, to welcome the sunset and the moon, and I began to understand nature in 97
a whole different way, as a relationship, to the plants, to the animals, to the sky, to the
stars, to the sun, to the moon. And I began to understand that I was part of Nature; that I
wasn't superior to it; that I had some abilities that some of the other creatures of Nature
didn't have, but that there was an equality, a co-dependence all the time. As a part of
Nature I could understand it better and I could also sort of merge with it. So my gardens
grew better, my relationship with animals got better, I began to appreciate the weather
more, and things like that. It's not so much praying that you do when you're rainmaking,
it’s a relationship; it’s a conversation. So with some of the ceremonies that you do, it’s
not the ceremony itself that produces the effects, it’s the fact that you took some time out
of your life to sit down and explore your relationship with Nature, the weather in my case.
With Jerome Eden, Participant E started out working with Reich's discoveries of orgone energy.
It’s a primordial energy, present in all of space, present inside of you. It's why we're
alive. It pulses. It's present in the atmosphere. It's attracted to water, very present in
water. And there are ways of working with it. And so I studied Reich's work very
intensely for three or four years under Jerome. A lot of lab experiments with
microscopes, watching things down at that level, and some basic scientific applications. It
has been determined; it is a fact that there is an energy present. It's not just a theory or a
sense of something. You can measure it. You can do things with it. I studied Reich's
work very strongly and I have ever since. Reich was a natural scientist and you know the
traditional peoples, the Indians, they were magnificent natural scientists. They survived
quite well here before the Europeans came. They understood Nature. They understood the
laws of nature. They understood how Nature worked and how it didn't work. So, I put
the two of them together. I was just fortunate. 98
3) Would you be willing to share your preparation and the process? Can you describe your experience of using the process? State of mind, emotions, beliefs, etc.
The first interview revealed how different interpretations of the word “experience” bring different answers to the question. The phenomenological method seeks to identify the “lived experience” of the phenomenon, or how the person gives meaning to the phenomenon (Creswell,
2014). Participant A’s response reflected the dictionary definition - “the knowledge or skill acquired by such means over a period of time” (Experience in New Oxford, 2007).
Participant A narrated synopses of his successful cloudbuster operations reflecting his accumulation of experience and made it clear that he would not explicitly describe the process of cloudbusting.
The basic techniques for using the cloudbuster as well as the accurate descriptions on
how to build one are something that has never been published. It has only been handed
down through the mentor-apprentice system. You have to be a serious scholar to dig out
where the publications are.
The cloudbuster device is like an antenna that is grounded into water that can
actually affect the moisture parameters in the atmosphere over fairly large distances;
we're talking about entire states, as we showed in Kansas.
He described his experience of physical sensations.
When you are using the cloudbuster…you can feel on your body the field. As you walk
towards or walk away, you can often feel a certain point where it builds up to a level
where you can feel it more strongly, sometimes like a barrier that you've just penetrated.
Like it has a distinct membrane around it, although there is no membrane in the material
sense, its energetic…. The cloudbuster will generate this field around itself and 99
sometimes it is so intense it can be threatening to your health. You have to back away
from it.
Participant B’s response was related to the preparation and process of the group she organized to use the Light-Life® tools to influence the weather and air quality. The tools called
Environmental Harmonizers and Storm Chasers incorporate sacred geometry design and are made from copper plated with silver or gold. When special sound recordings are played near the tool the range of influence is increased to several miles (Anderson, 2012).
I asked people if they would be willing to invest a small amount of money and let's get a
group of these going around town…. If there is a big huge wind, I would call a few folks
who have the larger Harmonizers and Storm Chasers and we would run them together
intending to diminish the wind…. Since six years ago, we're running 14 to 20 of them, all
working in this area…. Once a month…everyone sits and meditates, intends for the
Harmonizers to be activated and at 7:00 pm we all activate them together…. We’re
working on the weather, as well as the water and soil, but definitely working on air
pollution.
You don't have them activated with sound all the time. There are a few people
that do run them 24 hours, activated with sound constantly because their bodies can
handle it now. I'm not one of those. Slim said if you do it an hour in the morning and an
hour in the evening that could take care of it. The problem is that since Slim died we have
more and more issues in the air of course, with satellites, electromagnetic pollution, so it
feels that running them longer than his original suggestion is better, because there is so
much going on in the grid. Some people actually dowse the amount of time that they do
it. Everybody is different in that group in how they handle this. I just know how I feel and 100
there are days where two hours is plenty. That's all my body will take. It's very powerful.
You’re introducing these light frequencies and they do a lot of clearing…as far as the
environment and in the body. Clearing the biofield.
She described how she felt physically and emotionally around the activated tools:
Sometimes it can be a very vulnerable feeling. Sometimes there is such an increase in
energy that it’s great. Sometimes after it's shut down…patterns that may not be so
healthy…come up to clear and deal with. I've had so many relationships in my life
abruptly change. Intuition I've noticed the most…. [My intuition] has gotten so
heightened from being around this level of sacred geometry that I don't question what I
get. I don't feel that I need to dowse; it just tells me. That's most of the time. Sometimes
I'm extra sensitive. I can't really be around people, because I feel that I pick up on their
stuff so easily and really require alone time because my vibration is being raised so much
and I just need to honor that. Sometimes for weeks I would run it 24 hours a day and I
would get so sensitive to everything that I would need to take a break. When that happens
we put a ring around it. It keeps it contained, so it's not toroidly going out in his big field
anymore. That's how we rest the Harmonizers.
Participant C - The process and results of his cloudbusting operations are combined in the narrative. To summarize I asked, “Is the process basically moving the device to the location, when the weather is such that you want to change it, primarily to break drought?” He said,
“That's right.”
Trevor Constable has another method. As far as he's concerned and I think there is a lot
to what he said, the main thing is that you have to get the pipes moving, something has to
be moving through the atmosphere, either you move the pipes from the ground or you 101
ground them into water which is moving or you can actually put the pipes on the top of a
car and drive the car. As you move the pipes through the atmosphere, changes take place
in the weather up ahead of you.
He described his emotional state.
It was excited, because I'm always excited when I go do this kind of work. Other than
that, I was calm, relaxed, and anticipating doing the work.
When asked, he said he did not meditate or do any other mental preparation. Regarding the effects of cloudbusting on his physical body, he said:
Before I got it automated to be able to operate it at a distance I would be right next to the
device. And after working with it for a half an hour I would be shaking all over. That's
one example. It would take me one or two days to recover. As Reich said, cloudbusting is
not good for you. I got chronic fatigue syndrome as a result of operating.
Participant D observed others including Rolling Thunder and Karmapa, a Buddhist leader, influence outcomes related to weather. She said, “It has given me a certain empowerment to see possibilities.” She also learned that “when we do our prayers, our affirmations, and so forth, it is important to see it as if it is so.” The following two examples indicated how she experienced the process:
I am a Universal Life Minister and I conducted a marriage ceremony for two friends of
mine on Orcas Island. The marriage ceremony was outdoors in a madrone forest next to
the sea. I went early and did a preparation ceremony to bless the area, did prayers to ask
for blessings upon their wedding. And it was very rainy, and so I did ask, "Could
you...(chuckles) could we have a little sunshine? It would be so lovely." I imagined it
being very, very beautiful and sunny for their actual wedding. This is part of what I want 102
to say about influencing the weather - I just imagined it so. And prayed for the highest
good. So at the actual time of their wedding the clouds parted, the sun was fully shining,
and as they said, "I do", two eagles started soaring right over their heads. It was
remarkably beautiful and magical. And that it was two eagles that seemed also to be a
couple was such a touching confirmation of their love and connection. They are a dear,
dear couple that is still happily together. That was an experience where I asked and I saw
that the weather was going to be beautiful, but to go so far as to say I influenced it… I
think I may have influenced it because I am part of it.
Because of my study with Rolling Thunder I very much adopted his way. I have a
patient that has a severe brain injury and because of the electrical malfunctioning in her
brain, electrical storms just about level her health-wise. She sometimes seizes during
electrical storms. She came from a place where they get a lot of electrical storms in the
summer to the Oregon Coast where we don't get electrical storms very often. This event
happened just last summer. I was outside working in my garden and I saw the beginnings
of an electrical storm coming over from the East. I knew that she was down the coast
about fifty miles from where I was. And all I did was, I saw it and I said, "Oh dear spirit
of electrical storms, you're so beautiful, I honor you, I think you're lovely. I just wonder if
you could spare this woman and not head on down the coast. She suffers so much and if
it's anyway possible for that to happen, I would love for you to consider that." And then I
just did a little thing with my hands, kind of took my palms, and with an ever so gentle
loving embrace I imagined the storm going back to the east, kind of pushed my hands
from west to east, saying, “Please, if at all possible that would be so nice.” And it just so
happened that the electrical storm did not go down the coast and she did not have a 103
reaction. Whether it had anything to do with what I did, I don't know. I can't say. It wasn't
like Rolling Thunder, where you could see that he did this and that happened. It was a
prayer. What I have found in general is I do believe in the power of prayer. And so I
think my prayer could have had influence on that particular situation.
Participant D also described situations when she believed that aspects of the weather communicated with her, including the Northern Lights above the Arctic Circle and the wind.
I feel that the weather often gives me answers that I am asking in prayer for a certain
situation in life. I've had many, many occasions that the wind just comes up from
nowhere and circles around. I've had the wind come and speak to me multiple times. One
minute it’s calm and the next minute here's the wind with a particular message.
Participant E prefaced the interview by saying that he was not willing to talk about his process based on Wilhelm Reich's discoveries. He said:
The technology is very, very, very simple. It's a hollow steel pipe that you put in water,
and you point it at the sky. It's very simple to do very badly.... There are a lot of people
out there running around, sticking pipes in water, without any idea about what to do. So, I
always keep [that information] to the side…. It can be a problem; it can be chaotic if
people start doing it without training. They can increase drought. Occasionally they
actually cause some pretty severe weather. Mostly what they do is interfere with the
natural rhythm of things.
Participant E emphasized his belief in a reciprocal relationship between humans and the weather.
He said:
We know without question that every action has a like and equal reaction. So, you wake
up in the morning and what's the first thing you do? You check the weather. Everybody 104
does…. The weather affects you. As you go through the day, if the weather changes so do
you…. Your emotional state is different with a different type of weather. Because every
action has a like and equal reaction, if the weather affects me, I must be able to affect the
weather…. Having a relationship with weather is like having a relationship with your
husband or wife, kids, dog, cat or car. You are that big. You are that big. People can
influence the weather…if you can get humble. If you can get small and humble then you
are that big. You're a part of this whole Earth, you're not that special, but you're also not a
non-entity.
Participant E said that in his experience a lot of people affect the weather in their immediate vicinity but are not aware of their effect. He gave several examples, such as:
Most of the intentional work that people like the rainmaker Indians do are localized -15,
20, 30 miles. [They are often] thunderstorms, although nice little rains and drizzles too,
but localized. They'll cover the area where they are. They can't really broadcast far.
Reich’s discovery allows me to move that whole phenomenon out further into whole
regions. And basically if you change the weather on the West Coast you're going to
change it across the whole continent. Reich's method is very simple - anyone can do it. I
get my equipment from Ace Hardware, steel pipes, but how you use them, when you use
them, what your focus is, those are the things. You have to have a really good
understanding of meteorology.
4) Do you experience any resistance to your actions or to the effect - that might be from intentions or actions of other individuals or groups?
Participant A experienced rejection and dismissal of his positive documented results using the cloudbuster. 105
[After ending droughts in California] we tried to get the people in the state government
interested - the drought emergency task force. What I learned was that these people make
money hand over fist during drought. They become big important people when there is
lots of drought…. The irrigators can charge more money for the water they have during a
drought. When you have natural rains, suddenly no more state money, suddenly no more
important people when you're not on the news all the time. Everyone has plenty of water,
so the irrigators have to cut back on their fees for irrigation. There is lots of money to be
made under drought disaster, very little to be made under natural rains. So the whole
infrastructure of the institutions of governments and science are filled with contempt for
any kind of thing that could bring natural rains and blossoming of life.
He also met resistance following his cloudbuster research for his master’s degree at University of
Kansas.
And then the high ups in the National Academy of Science back in Washington heard
what had been going on in Kansas and they put pressure on the department to stop any
further research on this. They threatened to cut off all funds to the entire University if
they allowed this guy [Participant A] to continue doing this work.
Participant B organized her Harmonizer group about six years ago, but kept it “underground until last year” and then put it on her website with a map.
I showed them all. I decided that I wanted to come out, and whatever it is it is. But no,
there hasn't been any backwash. I was wondering about that. I did try to hook up with this
one college locally that does pollution studies. But nobody wanted to return calls so I let
it go. So I feel there was something there. I've [only] gotten to first base about even
sharing about the Harmonizers. I think for some it's just small enough where it's not a big 106
issue.
Participant C
No, I don't tell anyone about it. I just go ahead and do the work. There's no resistance that
I know of.
Participant D
No. Because I never talk about it! Laughs. I'm sure if I talked about this publically there
would be some reaction from other people. You're the first one I've talked to about it.
Participant E
Do I experience resistance? As a rainmaker, yeah, probably 50% of the people think you
are a charlatan or a fraud or deluded. I don't have any problem with that…. They say, “I
think it would have rained anyway.” I say, “That's fine, because I didn't believe in it for a
while, too. It's a big belief. I understand you not believing it, because hey, what would
you know about it? Hang around and let's see if you change your mind.” There is a
resistance. A lot of it is unconscious.
In 2003 a writer from the LA Times published a complementary article about Participant
E’s success at ending a severe drought in Montana. Since Southern California was also experiencing drought and it was approaching the end of the rainy season, he expected to have some telephone inquiries about rainmaking. While he did get unwanted calls from producers wanting to make a movie, he had no calls from ranchers, foresters, irrigation districts, etc. He said, “It was like the deafening silence.”
5) Have you tracked the results? How? What were the results? How did it affect you and others around you?
Participant A conducted and published studies in scientific journals on his cloudbusting 107 operations in Kansas, Israel, Libya, Eritrea and California.
The biggest project I ever did was a multi-year study in Eritrea in East Africa. Eritrea had
30 years of drought, 30 years of civil war associated with trying to get liberation from
Ethiopia…. With the permission and support of the Eritrean government we did this
project. Within about three or four weeks of work it triggered such a massive rain that
they had not seen in so many years, that the Eritrean government said we want you to
come back. [I wanted] a five-year project to do a data analysis and get it published in
some scientific journal…. It produced so much rain in Eritrea and Ethiopia and Sudan,
that…in 1998, about into the third year of our work, Lake Nasser filled to over-flowing
and the over-flow lake waters were dumped out through a spillway into the open Sahara
and it created four gigantic new lakes, each of which were so big they were easily
identifiable on Google Earth…. They moved people there by the tens of thousands to do
new agriculture.
The people of Eritrea must have benefited from the increased water supply. However, Participant
A said that he later tracked the incidence of terrorism in the area during drought compared with that after normal rains had returned and terrorism increased rather than decreased.
Participant B said that she has watched the border or brim of clouds, like a fence line, extend out from her local area, by the field created from running many Environmental Harmonizers together. She has also received comments from the members of her group using the
Environmental Harmonizers.
Sometimes I'll get a call from someone [saying], "I just watched the winds diminish.”
Some will say that a chemtrail will disappear…or all of a sudden the clouds are much
more billowy, or they can almost see where pollution has moved…. It's a very hard thing 108
to track. Are the Harmonizers doing it?
There have been quite a few articles in the paper about how much the air has
improved, particularly in certain areas and town, and intuitively I know that the
Harmonizers are a big piece of that…. When I do check reports on certain days, it is
consistently staying really well when it used to be very erratic here.
Even with a small Environmental Harmonizer I’ve seen some winds checked. In
the last few days we've had some really big winds, intense up to 40 mph, and I've had the
Storm Chaser going on and off for the last two days and within an hour things get quiet.
Then I rest it down so my body can handle it. Things just quiet down. It's really stunning.
She wants to be more scientific about her process in the future and determine a baseline for pollutants in an area prior to running the Harmonizers and then track the results.
Participant C tracked his results with recorded newspaper articles and television weather reports.
For an example he told about the results he got in Israel.
A friend of mine who was a wealthy Philadelphia businessman was concerned about a
severe drought they had had [in Israel] for several years. The Sea of Galilee was down to
rock bottom. He had heard about the work…so he called me and asked me if I wanted
to go over there and try it out. So of course I did…. An engineer…built the cloudbuster
and it was mounted on a trailer, which we towed with a car. It had about six pipes, not
very many. We went from Haifa, which is in the northern part of Israel all the way down
to Eilat, which is in the southern part on the Red Sea, doing cloudbusting all the way,
making stops here and there. We started out in the most northern part of Israel by the
Mediterranean because you have to anchor the cloudbuster in water. The first day we got
no results whatsoever that we knew of. The forecast was for no rain for at least a week, 109
[the best forecasting at that time]…. So we went back the second day, no rain was
forecast, but within ten minutes of putting up the cloudbuster, the clouds started
spontaneously forming in the sky. That was very exciting to see. And by the time we left
the site an hour later it was raining. So it continued to rain, and we left and went south.
We would stop in various places and work the cloudbuster and the rain just followed us
wherever we went until we got to the desert. It finally rained in the desert and it washed
out the main road in the desert. They had snow in the mountains and copious amounts of
water in the Sea of Galilee. We broke that drought.
Participant D has not tried to track results. She said,
I have never really tried to change the weather. I have tried to work with the weather and
be in communication with it and be one with it, but not to force a change. I did ask very
nicely for my patient for the [electrical storm] weather system to move the other way and
it did.
Participant D’s wedding ceremony story above also indicated positive results.
Participant E’s response to this question about tracking results revealed more about his process.
When I start I usually work three to four nights in a row and I only work at night. I watch
the weather, the sky. I never work and not see some sort of improvement. Whether I get
rain or not doesn't make any difference. Humidity increases, clouds develop,
temperatures drop, and so forth. I work three and then I wait and start watching the
weather…. In this day and age I see the same thing that the National Weather Service
sees. I see the jet stream forecast, the satellite images, and barometric [measurements] all
around the world if I want. I can see the different flows, where the lows are, where the
highs are, etc. I love to see those changes. Usually I expect something to show up five 110
days out. Then I start working again for a couple nights with whatever got generated in
the first three nights, until the rain comes in.
Sometimes you turn on the rain, and hey, it comes a bit strong. I don't control it.
We had a big torrential rainstorm here in February. We got almost the whole monthly
average in about four days. That's normal for California. Some rains… are going to come
real heavy. It's not that we're doing something wrong. This is normal for California. The
people that understand water were overjoyed. But there were some small stream
floodings. I had some on my own land. Some hillsides came down, mud. But that
happens in California. It’s normal, natural.... It was in excess, but in an area that [often]
gets it in excess. Nature was doing what Nature does.
Participant E discussed how he has worked harder at rainmaking since the nuclear reactor meltdown at Fukashima, Japan, and why he believed that disaster continues to affect the weather.
6) Can you describe your understanding of how this process works?
Participant A
Intention…is problematic from a research point of view because everything you do has
conscious intention. With the cloudbuster, of course when we go out and we do
something, we are intending to turn around a big drought situation to increase the rains.
But I don't do any special exercises along those lines. I just go out and do it. The device
works quite nicely…. If intention is involved with this, it is at some level that nobody
really knows, so I can't really rule it out.
On the other hand I know about the life energy [and] about water…through my
experiments, through spectroscopy and so on…. The cloudbuster will generate this
[energetic] field around itself. To some extent we can measure these fields now. We have 111
a new meter called The Life Energy Meter built from Wilhelm Reich's original concepts.
We can actually measure the charge of the life energy, much like you can measure the
charge of electricity with a voltmeter.
Reich talked about that the orgone energy has different states of excitation or
pulsation, something where we have to speak more subjectively than objectively because
the qualitative aspects of this are not something we have a meter for. But the quality
of that charge, whether it is something that is irritating or stagnant, or like it feels right
now, very relaxed and vital, this we have to rely on our senses.
What we do know is that the cloudbuster can trigger changes in this state of the
energy depending upon how it's worked. And droughts versus rainy conditions are also
expressions of the subjective quality of this life energy. So for example a drought is
characterized by a stagnated kind of quality. The typical feelings under drought
conditions [are] parched feelings on your skin and mucus membranes, but there is
something more, you can actually see an obscuring quality to the horizon, typical in
desert areas, but also during a drought. This obscuring hazy [steel gray] quality, which
Reich called deadly orgone (DOR) will come into the atmosphere. The desert
climatologists with tell you that it is sand grains, desert dust, and there is dust in it. But
we go into such an area characterized by this stuff with a cloudbuster, when you have this
drought that's really thick and heavy, and use the cloudbuster an hour and suddenly the
atmosphere looks more transparent. You can begin to see the horizon line. There is more
blueness to the atmosphere. It changes in quality - the feeling on your face has changed.
The birds begin to fly around; often they fly around the cloudbuster. I have seen this
many times. These changes will begin to happen sometimes within minutes. The wind 112
will pick up. It won't be a hot dry wind but something that smells fresh and sweet. It's a
qualitative change. It's like the energy continuum - the life has come back into it. And all
of the secondary chemical and physical properties of the atmosphere and organisms will
change accordingly. It sounds like it's a kind of thing magical thing and maybe it is, but
this is what happens, this is observable, I've made pictures of it. Before and after pictures
will capture some elements of it, especially the clarity of the atmosphere returning.
Once that happens you go from this steel gray cloudless sky to something that is
more blue, and then you begin to see the puffy cumulus building, and when you are doing
a rainmaking operation which has certain other techniques, then the cumulus begin to
aggregate and coalesce and build into cumulonimbus and you get your rains. And if you
keep working you can actually build it so that it propagates outwards. It's like a chain
reaction, and spreads. And it's not like you are robbing the atmosphere of its water so
someplace downwind of you is deprived of moisture. It spreads!
Participant B described her understanding of the Storm Chaser, a Harmonizer about the size of a soccer ball that Spurling developed to handle the increasing level of pollution as well as tornadoes and hurricanes. She clarified her explanation by emailing a quote from Slim Spurling:
Hurricanes start off the coast of Africa as a result of the massive density of positively
charged dust particles which blow off the west coast during the periodic sand storms in
the summer months. The positive (+) charges have a counterclockwise spin and they tend
to entrain the atmosphere into a larger scale (counterclockwise) rotation which,
depending on the density of the charge and duration of the sandstorm, may develop into a
tropical storm and then a hurricane. As the cyclonic rotation persists it draws (+) charges
from different levels of the atmosphere consisting of any or all of the listed air pollutants, 113
CO2, SO2, NOX, hydrocarbons (all toxic materials have a (+) charge). As the density of
the toxins and (+) charges increase toward the center, so does the intensity of the storm
rotation increase. (Participant B email clarification, June 5, 2015)
Participant B said that Spurling had many stories of collapsing intense weather patterns using the
Storm Chaser to take the charge out of the hurricane or tornado.
The Harmonizer, since it is sacred geometry, is supporting nature's natural field. They
…work when they are activated with sound. The scalar waves are allowing this to
happen. I feel that because some of these subtle energy tools are vibrating faster than the
speed of light that intention can be a big part of increasing the power of what happens;
particularly with the Lost Cubit [Harmonizer], because it is vibrating at the speed of
thought.
You're basically loosening the toxic chemical elements in the polluted air and
then they get transmuted due to the fact that you are creating scalar waves with
the sound so when that happens the sound is like a solvent. Then these chemical
bonds disintegrate, they loosen, and you are breaking down molecular bonds that
were toxic into components that are no longer toxic. How could you not want to
do that everywhere? It's amazing to me.
I'm moving to New Mexico and I would like to contact the Santa Fe
Institute while I am there…and see if there are some folks that understand transmutation.
I don't have that level of knowledge about when you're actually transmuting carbon
monoxide to nitrogen, what's actually going on. I would like to learn all that.
Participant C: What is your understanding of how the cloudbuster works with the atmosphere? 114
I think that the best explanation is still Reich's. That it changes the distribution of orgone
energy in the atmosphere…. You have to break up the even distribution. When you have
an even distribution of energy in the atmosphere clouds can't appear. You need to have a
separate concentration of energy for moisture to move to it. Then you get clouds.
Participant C discovered that the influence of the operator on the whole cloudbuster operation was also very important. He came across the work of Robert Jahn and Brenda Dunne at Princeton University, studied with them, and was able to demonstrate to himself that the average person could influence random event generators (REGs).
And it seemed clear that the average person could influence many other things by
thought alone. So I wondered if it influenced the cloudbuster. I got my answer one day
when I was approaching the cloudbuster on Point Reyes, and as I got near it, I started
wondering about how to operate it, and all of a sudden the sky began to change and a
breeze came up. That usually only happens when you are doing cloudbusting, after you
raise the cloudbuster, just within a few minutes of it. There is a very direct correlation
between raising the cloudbuster pipes and a change in the atmosphere, as expressed by
the breeze or the wind coming up. But here it was happening when I was still about 100
feet away! [My cloudbuster was] hooked up to a 60 ft. cable. I didn't want to get too near
it because it had a tendency to make me sick. So I was approaching a control box for the
cable, 60 ft. away from the cloudbuster. The cloudbuster was in a down position. Never
the less, the wind came up.
As Reich pointed out many, many times, it does not work mechanically. There are
other things involved. Because of my work with Robert Jahn and Brenda Dunne at
Princeton on the effects of human intention I began to understand that I was influencing 115
the cloudbuster. I formulated the idea that the cloudbuster and the atmosphere and
myself form a functional unity. We're one thing in a way, and so when I begin to think
about it, it starts to happen. I think this is true for anybody who works with the
cloudbuster. Now they may admit or say, “I don't think about it" but the fact is that if you
are going to do cloudbusting, as you approach the cloudbuster things will begin to
happen…. Although I haven't done any cloudbusting in several years, except for some
experimental stuff I was working on, I think that this is an important factor and the
sooner the cloudbusters understand that, the more they're going to get better results….
How you think about things is a major influence on the kinds of results that you get. You
can use the cloudbuster very mechanically and all you'll get is mechanical results. You
may get a storm or two, but you'll never be able to get a big storm going and direct it
where you want it to go…. But I could be proven wrong. There are ways of doing
experiments.
Participant D: How do you think it works?
I think I influenced [the weather] because I am part of it. So I think that it happens that
way, at least from my experience. Being in tune with it is what makes you able to work
with it. That's why I think it is so vitally important that we are in tune with the Earth,
especially right now when the weather patterns are being so destructive because of things
like global warming. And it’s very important that we are in tune with this so that we
listen, and so that we respond appropriately. Our intentions should not be to battle the
weather but to be one with it. In a way it is an expression of who we are as human beings
that inhabit this planet. We're all connected in ways that we have no idea. 116
I think if you want to look at it scientifically, the quantum level is one way of
explaining how this happens, because in quantum theory we all affect and are affected by
a field. So in other words if I, on one side of the planet, do a certain thing it affects
someone else on the other side of the planet. Everything that we do affects another
because we're all related in this field. That's part of quantum field theory. I can't explain
it well, but I feel it.
Participant D gave an example of herself experiencing an emotional “meltdown” during a road trip in a snowstorm that coincided with the 2004 tsunami in Indonesia.
I became hysterical, I started crying and sobbing…. Once we got into the hotel and had
Internet access and so forth, we saw what had just happened with the incredible tsunami
and earthquake in Indonesia and all the lives that had been lost, and then all of a sudden it
made sense to me. Now how that worked, I don't know, other than the field. The field
theory makes sense to me, that we're all so related. I felt what was going on over there,
although I didn't know it until later.
Participant E discussed his belief that everything is alive and has a responsive consciousness including our planet, Mother Earth. “Our emotions are constantly changing and so is the weather on Earth. The weather is like the emotional body of the earth. So if you want to connect with it you use your emotions.” He discussed the experience of communicating with the clouds when he recognizes figures and faces, and also a physical feeling of connection with nature.
I feel it in my chest. I'll get this warm feeling in my heart, my chest, it’s like a circular
pattern starts setting up, opens, spinning there. I think, oh yeah, this is good. It's not every
day. Sometimes weeks go by, sometimes months, but I'll get that feeling. OK. I can feel
the consciousness now. 117
Participant E expressed his belief that humans are part of the whole of Nature and equal to all the other parts of Nature as an integrated unity. Since weather influences people, people can influence the weather.
When asked whether he had experienced any ill health effects using the cloudbuster, he described an early incident in his career and explained:
Basically what you're doing is removing blocks of toxic energy in the atmosphere so that
the natural flows can come back. [The cloudbuster] is pulling in toxins. That's what is
preventing the normal pulsation. You move that. You’ve got to get rid of that. There are
other things that you do with it too, but that's the first thing. You're either increasing the
charge in the atmosphere, which is what would happen a lot here and you’re trying to
remove the toxic aspect of it, which shows up in clouds. There are a lot of black clouds
around. Scuzzy. They're not pollution and they're not rain clouds. That's the toxic
element. It's quite natural. The orgone has three different phases. One is a normal
pulsatory sparkle, the other is a jacked up shimmer, the third is exhausted and it’s darkish,
like a steel gray. They're all quite normal. It's just that we've increased the amount of
toxic, stale, dead energy…. Nuclear has done it, but also the [reduced] vegetation of the
planet.
Emerging Themes
Emerging themes described the participants’ experiences with the process, state of mind, emotions, and physical sensations, and are the substance of this phenomenological study.
Additional themes related to their beliefs and understandings of the phenomenon were also revealed. The themes matched to the participants are shown in Table 1.
1) The use of devices or tools. Participants A, B, C, and E used tools and had confidence 118 in the tools acquired from training, personal experience and observation. The tools were made from metals and had specific designs that incorporated aspects or components of electromagnetism such as fields, antennas, capacitors, etc. and aspects of sacred geometry.
2) Water as an important factor in the weather working operation. Participants A, C, and
E grounded their cloudbusters in natural running water. Playing a recording of the molecular frequencies of water activated the Environmental Harmonizer used by Participant B.
3) Belief and confidence based on personal experience that the phenomenon of influencing the weather could be done. All participants had observed and participated in the phenomenon of intentionally influencing aspects of weather. They had no doubt in the possibility.
4) Intention, defined as the projection of awareness with purpose toward some object or outcome. Only Participant A minimized the importance of intention as a critical aspect, but he acknowledged that all work involves intention. The others stated that intention was a strong component of the work.
5) Desire for improvement of circumstances for others and the environment. All five indicated by their narrations that their purpose in weather working was to benefit others.
6) An attitude of enthusiasm and anticipation toward the personal experience.
Participant C specifically said that he was calm and relaxed, but also excited when anticipating doing the work. The others expressed their enthusiasm with exclamations like, “It’s amazing!”
7) Humility - It’s not me, it’s the group or device, or being in union with the weather.
Participant A said, “The device works quite nicely.” Participant B valued her group’s intention- setting process as important to the work of the Light-Life tools. Participant C formulated the idea that the cloudbuster, the atmosphere, and he formed a functional unity. Participant D said, “I would not be so bold as to say I could influence the weather,” but later she said that if she did, it 119 was because she was part of it, connected with it or “in tune with the weather.” Participant E reiterated that humans and weather, as parts of the whole of nature, have a reciprocal influential relationship and it involves awareness and humility.
8) Physical body sensations (unrelated to the five senses) experienced from a change in the energy field. Participants A, B, and C all sensed the presence of an energy field while their devices were activated. Participant D did not comment about feeling physical sensations while praying but she could “hear” or sense the Northern Lights while indoors. Participant D sometimes felt a connection with nature expressed as a physical sensation in his chest.
9) Physical effects to the point of illness were experienced by those using weather working tools.
10) Investment of time and money. This aspect was not spoken but implied by
Participants A, B, and C. Equipment and transportation costs were inherent in the operations and likely not always fully funded by others.
11) Dreaming. Only Participant D mentioned that she believed that dreams were part of the system.
12) Meditation. Only Participant B meditated with the intention of affecting the weather.
13) Visualization. Participant D stated repeatedly that “seeing it as if it were so” was a very effective prayer.
14) Emotion. Participant B felt her emotions change with exposure to her devices.
Participant C had emotional connections with weather events. Participant E stated that emotions connect humans with weather.
15) The wind comes up. Participants A and C mentioned that a fresh burst of wind was associated with the initial effect of the cloudbuster. Participant D said that the wind sometimes 120 communicated a message to her.
16) Figures in the sky have meaning. Participant D saw a personal message in the aurora borealis. Participant E’s connection with weather was validated when he saw meaningful faces and figures in clouds.
17) Understanding that an energy force not yet explained by classical science is involved. Four of the participants experienced an energetic field associated with using their weather working tools. Participants A, C, and E used the terms of orgonomics to describe the qualities of the atmosphere and energy field. Participant B used the term scalar waves.
Participant D described her experiences of receiving information in dreams, emotional events, and from a display of the aurora borealis, and referred to the concepts of quantum non-locality and quantum field theory in which everyone is connected. Participant E described his belief that life force energy and consciousness were inherent in all things and that all beings and aspects of nature were interconnected and influenced each other.
18) Disappointment with lack of support for their beneficial operations. Participant A expressed frustration and bitterness as he recalled the lack of backing or rejection of his successful research operations with the cloudbuster by government, academia, and meteorological officials. Participant C was less outspoken but implied disappointment with the lack of support for cloudbusting. Participant B seemed disappointed that so far the scientific community showed little interest in the Environmental Harmonizer tools. Participant E no longer expected top down support but was somewhat hopeful for changes from the bottom up. 121
Table 1.
Themes Matched with Participants
Themes A B C D E Uses a device or tool XX XX XX XX Water X X X X Confidence is based on XX XX XX XX XX personal experience Intention (as defined) X XX XX XX XX Desire to improve XX XX XX XX XX circumstances of others. Attitude of enthusiasm & X X X X X anticipation Humility X X X X X Physical body sensations XX XX XX X XX experienced Physical effects to the X X XX X point of illness Investment of time & X X X X money Dreaming X Meditation X Visualization X Emotion X X X The wind comes up X X X Figures in the sky have X X meaning Other energy force X X X X X involved Disappointment with lack XX X X of support
Note. XX refers to a strong association or emphasis.
Discussion
Weather working without devices. It was the desire of the researcher to interview at least two or three people who had worked to influence the weather without using devices, including a practicing shaman. Four individuals who promoted their ability to communicate with weather spirits were contacted by email repeatedly over a period of four to twelve months, asked to consider being interviewed, but none responded affirmatively. Perhaps lack of response was 122 an indication of humility or reticence, but it could be that they were just too busy.
The interview with Participant D, whose process included prayer and visualization, revealed several themes that were shared with the other participants. It seemed significant that based on her own experience and from observing others she believed in the power of prayer and that it was possible to influence the weather. She alone mentioned the importance of visualizing the desired weather or “see it as if it were so.” She also mentioned that dreaming was part of the phenomenon. It would be interesting to directly ask the other participants if they also visualized the desired weather and if they had dreams that related to their weather working.
Participant D mentioned feeling a physical sensation of an energy field only in relation to the Northern Lights, not during her other experiences. Participant E said that on occasion he felt a sensation in his heart area that signified to him that he was connecting with the consciousness of nature. It is possible that whatever force is involved with mentally influencing the weather is compatible with physical relaxation and health, but the same force may be increased with the cloudbuster or harmonizer tools to the point of causing physical discomfort.
The weather working experiences that Participant D shared were similar to some described in Chapter 2 and her comments about how it was because humans were intimately connected with weather that they could influence it was also expressed by Participant E, and in the shamanic journeys of Moss (2008). While Participant D did not call herself a shaman or a practitioner of shamanism, her approach has shamanic aspects, as do those of her spiritual teachers, Rolling Thunder, Karmapa, Arny Mindell, and Gregg Braden. Participant E combined aspects of Native American rainmaking medicine learned from the Ojibwa medicine man Sun
Bear with CORE cloudbusting. He expressed his belief that humans influence weather on a local scale but that Reich’s techniques allowed him to influence larger regions. 123
The cloudbuster participants. While the researcher did not study the original research of Wilhelm Reich or the scientific journal articles on cloudbusting, the narrations by A, C, and E corresponded with published articles (Baker, 1968; DeMeo, 2011) and demonstrated the success of cloudbusting operations. It seems that the ability to restore the atmosphere to its natural cyclical weather patterns would be overwhelmingly supported by citizens and governments in drought stricken areas. However, it appears that cloudbuster operators hold their processes close, only sharing information with persons they trust, because they believe that the devices can be mishandled, worsening weather conditions or even be intentionally destructive. It is generally thought that open sharing of information within scientific communities is an important aspect of advancing science. Perhaps aspects of orgonomics and cloudbusting have been researched by governments and incorporated into technologies that the general public are not aware of.
The Environmental Harmonizer. The availability of scientific research on the Light-
Life tools was disappointing. The research presented by Anderson (2012) was brief, anonymous, and primarily anecdotal field reports. The researcher could not locate further validation on the effect of Harmonizers even by direct inquiry to IX-EL, Inc. Participant B expressed her desire to remedy this in the future by working with scientists to design experiments that use Harmonizers to reduce pollution.
Participant B’s description of how scalar waves generated by the tools transmute air pollutants into components that are no longer toxic may relate to Participant E’s comment that the cloudbuster pulls toxic elements out of the atmosphere in order to restore its natural movement, but also making it dangerous to work close to the device. Perhaps both devices pull in and concentrate unhealthy chemicals or energies before dispersing or transmuting them.
Summary of Research Study 1. Each of the five interviews revealed information that 124 adds to the understanding of how humans can intentionally affect the weather. The phenomenological research design seemed to be an effective research method. More interviews with persons who use diverse processes to work with the weather would likely add new information and confirm commonalities between all weather workers. Aspects of weather working expressed or implied by all five weather workers included the desire to improve the circumstances of others, belief based on experience that humans could affect weather, and confidence in their own ability to use their own method. They were all enthusiastic about their processes, and also humble, recognizing that intentions of the group, the function of the tool, or a unity of function between the operator, the tool, and the atmosphere or Nature, were more likely the cause rather than their own personal abilities. The participants also experienced physical sensations unrelated to the five senses when working with or communicating with the weather.
It is also interesting to note what was non-significant. Question 2 asked specifically what preparation there was. Only B incorporated meditation in her process and that was only once a month. In general, preparation for weather working appeared to be “just do it.” Using a cloudbuster or harmonizer involved purchasing equipment, moving it into place, and activating it.
Question 4 encouraged the participants to speak of any outside resistance they felt that reduced the effect of their process. None was expressed.
The participants’ perspectives, beliefs, and understanding of the phenomenon of influencing the weather was not just based on their own experience but on knowledge from reading, study, research, and training with others. Because of this the researcher read and re-read literature referred to by the participants to better understand their viewpoint. This may not be phenomenological research in its pure form, but was necessary to attempt to grasp some of the concepts referred to in the interviews. 125
Research Study 2: Don’t Rain on the Parade
Application of research methods. This quantitative study was designed to compare the mean precipitation on Rhododendron Festival Sunday, the day that a large group of people was assumed to have a coherent desire for a rain-free parade, to the mean precipitation of several days prior to and following the festival weekend, when the activities and attention of the community members would likely be more random. The percentage of days without any rain is shown in Figure 3.
Figure 3. Percentage of days without rain in Florence, OR during the Rhododendron Festival from years 1947-2014.
Florence City Hall posts a table of the City of Florence Annual Rainfall, breaking it down by months. The average rainfall for the month of May from 1957 to 2010 was 8.9 millimeters.
Dividing by 31 days gave a May daily rainfall average of .287 millimeters. Following Nelson’s 126
(1997) protocol, the rainfall data for nearby communities was obtained in order to compare it with that of Florence. Data from Newport, North Bend, and Gardiner/Reedsport, available for the full 68 years, were averaged together to obtain a composite coastal precipitation figure for each day in the focus period surrounding the festival. Additional data from the community of Yachats was averaged in from 2007 to the present. In Florence, Tuesday through Sunday of the
Rhododendron Festival had less rain than average, and Monday through Thursday following the
Festival had more than average (Figure 4). Florence had more rain than the community composite during this time period, with the notable exception being the Friday of the
Rhododendron Festival (Figure 4). That lower average would be affected by the data indicating
74% of Fridays were dry (Figure 3).
127
Figure 4. Average daily precipitation of Florence, OR compared with four surrounding coastal communities during the Rhododendron Festival. Average daily precipitation (in micrometers) in the ten-day period before, during, and after the Rhododendron Festival for Florence, OR and the average of four surrounding coastal communities (Coastal Communities Composite) during the years 1947-2014.
Figure 5 compares Florence rainfall to the composite by charting the accumulated (non- zero) rainfall in micrometers over 66 years (1948 and 1971 are not included). This chart indicates that accumulated daily precipitation did not average out to an even amount over the course of 66 years. The central Oregon coast from North Bend to Newport had a similar pattern as Florence with the days preceding and including the Rhododendron Festival weekend having less rain than the four weekdays that followed. Florence accumulated less rain on the Fridays of the festival 128 than its neighbors to the north and south, but equaled or surpassed the composite sum on every other day.
Figure 5. Total accumulated precipitation in Florence, OR compared with four surrounding coastal communities during Rhododendron Festival. Total accumulated daily precipitation (in millimeters) in the ten-day period before, during, and after the Rhododendron Festival for
Florence, OR and the average of four surrounding coastal communities (Coastal Communities
Composite) during the years 1947-2014 (excluding 1948 and 1971).
Analysis of news reports concerning weather during Rhododendron Festival. The
Siuslaw News articles about each year’s festival were researched to determine if despite recorded rainfall for the day, the Rhododendron Grand Floral Parade on Sunday might have been dry.
Many of the follow-up articles on the Rhododendron Festival did not mention the weather. 129
Table 2 displays the comments and precipitation data for selected years, those years that the weather comments and the measured rainfall differ.
Table 2
Siuslaw News Reports on Rhododendron Festival Weather
Weather Station Sunday Avg. Year Comments on Festival Weather Location Precipitation Precipitation Heavy showers Saturday & Sunday nights, only light 2014 showers on the parade. FLORENCE #1 510 2014 FLORENCE #2 1240 880 Rain on Friday & Saturday, sturdy winds on Sunday, 2013 dry for the parade FLORENCE #2 200 200 Rain for pageant & Rhody Run, cleared Saturday & 2003 Sunday HONEYMAN 300 2003 Franzen 0 150 No 2002 Weather gods smiled on parade. HONEYMAN measurement 2002 Franzen 180 180 1991 Sky was gray. HONEYMAN 860* 1991 Siuslaw News 200 530
1990 Rain ceased to fall during the 1-1/2 hour parade & held off for the annual Silver Tails Slug Race. HONEYMAN 1400 1400 Despite day filled with rain, the sun shined brightly over 1984 parade on Sunday. HONEYMAN 510 510 1972 Windblown floats. HONEYMAN 640 640 1970 Blue skies. CANARY OR 30 30 1966 Sunny skies, near perfect. CANARY OR 80 80 Note: Comparison of weather comments in the newspaper (Siuslaw News, 2007, 2013, 2014) with recorded precipitation in micrometers (NCDC). * Indicates combined Saturday and Sunday precipitation amount.
The sample of data displayed in Table 2 also illustrates the discrepancies in rainfall measurements, which could be affected by the location of the station and the time of day the measurement was taken. The comments indicate that during nine festivals, recorded rainfall on
Sunday did not fall during the Parade. Dry parades plus dry Sundays make up 67% of 66 years of festivals.
130
Summary and Discussion of Research Study 2
The first alternative hypothesis in this study that Sunday, the day of the Rhododendron
Grand Floral Parade, would average less rain than other days, was not supported by the data.
There is an indication from newspaper articles (Siuslaw News, 2007) that sometimes the rain held off until after the parade, but supporting precipitation data in 15 minute or hourly intervals was not available (NCDC, 2014). Thursdays and Saturdays, also involved with Rhododendron
Festival activities, had less rain than Sundays. More Fridays were rain-free.
It is possible but not likely that the coherent focus of attention in Florence for the
Rhododendron Festival days affected the weather from Newport to North Bend (Figures 4, 5).
Newport and Yachats are tourist destinations in their own right, and the Reedsport to North Bend areas are popular destinations for all-terrain vehicle recreation on the dunes. Perhaps the general wish for good weather at the coast affected the weekend weather. But why would precipitation for the central Oregon coast on Tuesday through Thursday of one week average 0.18 mm, but on the following Tuesday through Thursday precipitation average 0.35 mm? Does this indicate a weather cycle, perhaps related to the tides, or an anomaly? Perhaps extending the analysis to include ten more days prior, and ten more days after the focus weekend would reveal a pattern or smooth out the variation.
That the community’s desire for a rain-free parade would result in less rain on that day than days before and after the Rhododendron Festival days was a testable primary hypothesis. If the precipitation amounts in Figures 4 and 5 were more or less even across the ten-day period, the hypothesis would have been falsified or disproved, the null hypothesis supported. This is not the case. Sunday’s average precipitation was much lower than the four weekdays following, but not noticeably different than the four days previous to it. The Florence rainfall data supported 131 alternative hypothesis 2. The days leading up to and including the Festival had less rain than the weekdays following the Festival. However, alternative hypothesis 3, comparing Florence rainfall to the coastal community composite, was not supported. Except for Fridays, Florence had more rain than the composite during Rhododendron Festivals. Research Study 2 was not conclusive.
Nelson’s (1997) comparison of the recorded rainfall in Princeton versus nearby communities showed that there was significantly less rain, less often in Princeton on the days with outdoor commencement activities. Nelson obtained weather data from a station in Princeton that operated from 1950 to 1986 and was able to compare that with stations in surrounding communities. It is possible that rainfall data measured consistently in downtown Florence would have shown the Rhododendron Festival days to be drier than ordinary days in May. However, out of 68 years, 25 years of data was available only from the Canary Station and about 20 years came from Honeyman State Park. Even measurements within the city limits varied in time of day and location. The Rhododendron Festival culminating in the Grand Floral Parade meets much of the criteria that Nelson (1997) proposed for replication of his experiment. The Florence community’s desire for a rain-free festival and parade is similar to the desires of the Princeton community, yet the ability to acquire many years of rainfall data measured at a consistent location near the focus event was lacking in the present study.
Atmospheric science graduate student Danny Caputi (personal communication, March 18,
2015) suggested an alternative method of analysis for this type of study. His thoughts were that when wishing for a rain free parade, what people actually desire is not a lower total accumulation, but a lower fraction of time in which it rains. He said: 132
Future replication of this study may wish to define specific start and end times of a
parade and count the fraction of time that it rained within this time interval in all years
combined for 1) the day of the parade and 2) days immediately before and after the
parade. One could also do the analysis for different intensities of rain. (Danny Caputi,
personal communication, March 18, 2015)
He also suggested using the better spatial data provided by archived radar, although it would take considerable skill and time to translate the data into rainfall rates. According to
Caputi, weather radar that covered Florence was not available until March of 1995 (Danny
Caputi, personal communication, March 18 and 22, 2015).
Summary of Research Studies
In this chapter, the results of one phenomenological study and one quantitative study were presented. The phenomenological study (Research Study 1) revealed beliefs, desires, attitudes, emotions, and physical sensations of individuals who worked to influence the weather.
In addition the participants gave accounts of their personal observations of situations when weather was intentionally influenced and they described how they thought the phenomenon worked. Four out of the five participants believed that conscious intention was a factor in the phenomenon, and the experiences of three participants confirmed that groups with common beliefs, expectations, and enthusiasm influenced the weather favorably. Research Study 2 “Don’t
Rain on the Parade” organized applicable rainfall data over a 68-year period to determine if a group intention effect would be revealed. The findings did not support or falsify the alternative hypothesis that group intentions affected the amount of rainfall during the days of the annual
Rhododendron Festival in Florence, OR. The research revealed that weather data must be available for the immediate location of the group event in order for analysis to be useful. 133
Chapter 5: Conclusions, Implication, and Recommendations
This research study investigating the effect of human intention on the weather attempted to synthesize research from various academic, scientific, and phenomenological points of view.
Parapsychology research provided substantial evidence that individuals and groups with focused attention can influence matter. Additional clinical research indicated that the structure of water is susceptible to human mental influence, even at a distance. The research of seminal natural scientists Schwenk (1996), Schauberger (Alexandersson, 1990) and others showed how the movement of water and moisture laden atmosphere were influenced by minute perturbations.
Numerous documented accounts of shamans, medicine men, and experiences of other individuals added evidence to support the hypothesis that human intention can affect the weather.
The phenomenological study of the experiences of weather workers was very revealing.
The five individuals interviewed, based on their observations of others and their own experiences, knew without a doubt that humans can and do affect the weather. Four of the five participants used tools to work with the weather, but human aspects such as intention, compassion for others and the environment, prayer, visualization, emotion, and a sense of oneness with nature including the weather appeared to be involved in their processes.
The “Don’t Rain on the Parade” study, designed to replicate Nelson’s (1997) study, did not support the hypothesis involving a group consciousness effect, but did not falsify it either.
There was less average rainfall on the days leading up to and including the Parade Day than during the following four days. The composite data for neighboring coastal communities showed a similar pattern. Complete precipitation data in the immediate location of the annual
Rhododendron Parade was not available for the full 68 years, limiting positive conclusions and preventing statistical analysis. 134
Research Study Questions and Hypotheses
This thesis addressed the question, “Can human intention affect the weather?” The literature review revealed many accounts in which individual shamans were observed intentionally changing the local weather. With Owens (Mishlove, 2000) as an exception, the literature indicated there was cooperation between Nature and the shaman in alignment with the needs of a traditional ceremony or event and for the benefit of the community. In addition to the accounts in Chapter 2, Participant D personally observed Rolling Thunder and Karampa influence the weather. Participant E described his experience with Sun Bear’s weather medicine and his own influence with and without using the cloudbuster. This compilation of accounts provided evidence that human intention can affect the weather.
Four of the participants successfully used devices that were quite simple, remained at ground level, and did not involve chemicals. How the tools can affect the weather is almost as mysterious as how human intention can affect the weather. Reich (1954) and his followers researched the cloudbuster operation but did not openly share it. The developers of the
Environmental Harmonizer described the function of the tools, and users of the tools observed results, but outside verifications were not located.
The question, “How can human intention affect the weather?” was answered by three of the five participants in a similar way: Humans are an integral part of the whole of Nature and affect the other parts, especially weather, with their thoughts and emotions just as weather affects them. Participant E believed that people influence the weather regularly, they just are not aware of it. Participant E explained if people recognized that they were a small but equal part of the whole, they could realize that they are big enough to influence the whole. Specific incidences of weather working phenomenon may be rare because coherent focused thought appears to be a 135 condition of occurrence and thoughts about weather are seldom congruent. If a large group of people are focused on drought, rather than rain, might that influence its persistence? Still the question remains, “What physical or energetic aspect of weather is affected by human intention?”
The Researcher Consults a “Weather Spirit”
In January 2014, this researcher attended a Weather Shamanism workshop with Nan
Moss and David Corbin. Shamanic journeying experience was a prerequisite. On the third day of the workshop, four experienced "journeyers" who had connected with a weather spirit channeled responses to the questions asked by other members of the group. The researcher asked, "What aspect of weather is influenced when humans intend to change the weather?" She anticipated a reply such as: the movement of air, the charge, or the structure of water. The answer given was
“compassion,” the compassionate aspect of the spirit of weather.
Looking at weather working from that perspective actually brings an element of clarity to this investigation. The accounts of weather working reviewed in Chapter 2 and revealed in the interviews in Chapter 4 indicated that the desires of a group or of an individual representing a group are communicated to an aspect of weather that “hears” the request and responds. In the classical explanations of weather and also in the theories of orgonomics, changes in weather have to do with different levels of potential energies meeting, interacting, and causing movement.
So what could possibly be created by intention that might shift the potential energy levels to an extent that the change influences a change in the weather? This researcher proposes a tentative model (Figure 6) that incorporates Swanson’s (2008, 2009a) Synchronized Universe Model.
Torsion Waves Describe Qi
Several aspects of Swanson’s (2008, 2009a, 2009b) review of the research on torsion physics and his Synchronized Universe Model (SUM) can be applied to the effects of human 136 intention on distant matter. Torsion physics provided scientific evidence for what is commonly called Qi energy. Torsion waves were described as swirling vortices of flow in the vacuum that twist either to the right or left as they move through space. They were found to have certain characteristics that qualify torsion as the carrier of non-local information, including their ability to accompany electromagnetic waves and photons of light, including biophotons, travel through most media without loss, and move faster than the speed of light. While the spins of most electrons and other subatomic particles are distributed randomly, a torsion field can apply a pattern of spin to physical particles, and the pattern of spins can encode information and persist in space.
According to Swanson (2008, 2009a, 2009b) the biophoton field in the body generates torsion waves and the torsion waves can affect other humans as in distant healing, and inanimate matter at a distance as well. He proposed that torsion waves carry information as a hologram in four dimensions (4-D). A person holding a coherent thought hologram sends a pattern of torsion waves into both the past and the future where they reflect and recombine coherently at another location in space and time. The brain has a holographic structure, which might make it the ideal antenna for sending and receiving holographic wave patterns (Talbot, 2011). Swanson proposed that 4-D thought holograms are ideally suited for coupling to the brain’s holographic structure
(Swanson, 2009a, p. 260-261).
Parapsychology research discussed in Chapter 2 involving the effects of individual human intention, group, and global consciousness on random event generators appears to represent the effect of thought forms on elementary particles. Just as intention affects the randomness of energy in an RNG, a holographic thought form intentionally created by a shaman or weather worker, or a group with coherent focused attention could apply a pattern of spin to 137 elementary particles and shift the electrical potential in the plasma. Plasma is an ionized gas consisting of positive ions and free electrons in proportions resulting in more or less no overall electric charge. Plasma is like a “sea of electrical charges” and permeates the solar system (Scott,
2012, p. 71). A buildup of electrical potential differences in plasma initiates an electric current.
Lightning is a very strong electric current in “arc mode” (Scott, 2012).
Conclusions
Asking three successful operators of Reich’s (1954) cloudbuster device about how it worked revealed very little detailed information. Going back to Reich’s (1954) original writings might reveal more, but presented here is a hypothetical attempt to incorporate some theories developed since Reich’s period of research. The cloudbuster has two strengths and influences.
The metal tube organizes the plasma by its attractive forces, changes the electrical/orgonomic charge potential within the tube, sets up a magnetic field and electric flow that reaches out to a cloud or area in the sky where it is pointed. Additionally one can assume the intention of the operator focuses the path with a thought form of the desired outcome.
When viewed from the context of Pollack’s (2013) Exclusion Zone research, the hydrophilic metal tube of the cloudbuster may attract negatively charged EZ water vapor and perhaps other negative ions of the air to its inner surface. Free protons, hydronium ions and perhaps other positive ions build up in the interior of the tube. A cable leads from the tube to running water. Free running water has even more negative charge, and it sets up the flow of charge, strongly attracting the positive ions. The negative ions/vesicles build into vertical self- organizing tubes, extending out into the generally positively charged atmosphere (Pollack, 2013).
The question is: can they stay in a straight line toward the cloud? The Electric Universe theorists discussed that a double layer of charge is formed in the atmospheric plasma separating potential 138 charges (Scott, 2012). Perhaps a double layer tube is created in the plasma. The positive ions in the interior of the tube are attracted to the negative charge of the running water, so the flows are opposite. Perhaps radiant energy from the sun keeps the process moving.
Implications of the Findings
Based on the literature review and interview response data collected in Research Study 1, a tentative model of the mechanism of how intention might affect weather has been created
(Figure 6). This model is explained using the example of a medicine man creating rain.
The shaman creates a thought form of a cloud forming, building into a raincloud, and raining to the point of making his feet wet. Ceremonies with rattles, drumming, dance, and chants help him bring the thoughts and intentions of observers into alignment, focus his intention, and build up his store of biophoton energy or Qi and the accompanying torsion field. The coherent thought form generates a holographic pattern of torsion waves that affect the zero-point energy at the focal point and shift the distribution of positive and negative ions to change the electrostatic or orgone energetic potential in a portion of the atmosphere. The structured EZ water that forms the water vesicles is also able to receive and transfer information from energetic frequency patterns.
Diffused water droplets pull together and form a cloud, which continues to grow. The natural movement of moisture laden air creates waves and vortices where faster layers flow past slower layers. The vortex motion of the moving damp air may incorporate more oxygen and negative charge increasing the potential energy differential in the atmosphere, attracting even more water droplets, increasing the cloud and moisture content to the point of rain. As Schwenk
(1996) observed, fluids are sensitive to influence at the interfaces of movement and surfaces.
Perhaps torsion waves add spin to the vortices in the moving moist atmosphere. 139
In this model torsion waves or Qi would be the element of intention that influences potential energy differences or charge gradient creating attraction, repulsion, and flow. The cycle is not complete however without the “compassionate” response of Nature. Here the model gets more meta-physical, but the accounts of weather workers revealed that human influence on the weather is because humans are part of the whole of Nature.
Figure 6. Proposed mechanism for how human intention can affect weather. Model based on interview data collected in Research Study 1. 140
Of course, the hypothetical models in the example above and Figure 6 are extremely simplified pertaining to the complexities of weather, electromagnetism, and the structure and dynamics of water. Swanson (2009a, 2009b) and others have synthesized the research of many, including Schauberger (1998) and Reich (1954), and formed models that explain subtle energy and PK effects. However no models were found that relate intention to weather. Therefore this researcher was inspired to create a tentative model from the research findings cited in this paper.
Future Recommendations
The subtle, minute, vortical energy commonly called Qi or life force energy can be created, attracted, collected, directed, and sensed by the human body. Parapsychologists and
Russian physicists have intensely studied this energetic force (Swanson, 2008, 2009b). The science reviewed in Chapter 2 addressed life force energy. The theories, mathematical models, and research on torsion fields, scalar waves, orgone, quantum coherent water, PK, distant healing and other psi phenomena are not all congruent and synthesized, however, it does not negate the evidence that Qi exists and that humans have the ability to control and utilize it. Some people including yogis, shamans, and Qigong masters train and practice this ability for many years.
Other individuals have a strong natural ability. The human ability to build up and direct Qi, along with the holographic nature of thought forms, appear to be how humans can affect weather with conscious intention. Weather is a complicated system, as is human consciousness. This investigation into the effect of human intention on the weather covered some aspects of weather and some effects of intention that have been studied scientifically. It is the documented accounts, however, that answer the question: Can human intention affect the weather? Those individuals who witnessed the compelling direct results of weather workers’ efforts accept the phenomenon as real. Awareness of this human ability and our intimate connection with weather, while perhaps 141 common in past indigenous cultures, is a profound rediscovery in today’s culture. Indeed, for many it may be considered a troublesome concept subject to outright denial no matter the evidence. For some, scientific research strengthens their ability to believe the power of intention, while others need only be aware of their own experience. It would be constructive if mainstream science addressed the existence of subtle energies and considered the evidence that the power of intention may not only influence daily living but also the manifestation of much larger natural phenomena including weather. 142
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Appendix A
CONSENT FOR PARTICIPATION IN INTERVIEW RESEARCH
Thank you for agreeing to be interviewed in this research study, which will be conducted by Myrna Klupenger as part of her Masters Thesis research with Energy Medicine University, a distant learning graduate school based in Sausalito, California. Expected date of completion for the thesis is February 2016. It will be available to the public to read. This form details the purpose of this study, a description of the involvement required and your rights as a participant.
Information and Purpose: The thesis topic is: Can human intention influence the weather? Four to six people will be interviewed who may use different methods to intentionally affect the weather. The researcher wants to learn about how they attempt to influence the weather and what the experience consists of. Your Participation: Your participation in this study is voluntary and will be recorded. It will consist of an interview lasting approximately one hour. You will be asked a set of questions that pertain to working to influence the weather. You may pass on any question that makes you feel uncomfortable and at any time you may stop the recording, the interview, and your participation in the study. With your permission the researcher might contact you later by phone or email for clarification. Benefits and Risks: You will not be paid for this interview. You may enjoy sharing your knowledge and experience and find it thought provoking. After approval of the Masters Thesis document, an electronic copy of the results of the study will be provided to you on request. This research study has been reviewed and approved by an Institutional Review Board (IRB) for Studies Involving Human Subjects cooperating with Energy Medicine University. There are no risks associated with participating in the study. Confidentiality: The interview will be audio recorded, transcribed, and stored by the researcher. Some of your interview responses may be quoted in the written report; however, your name and identifying information will not be associated with any part of the written report of the research. All of your information and interview responses will be kept confidential but will be discussed with the Professors on her Committee. Should the researcher want to publish material from this interview and identify you in a future article she will obtain your permission before publishing.
By signing below I acknowledge that I have read and understand the above information. I voluntarily agree to participate in this interview and study. I have been given a copy of this consent form.
Signature______Date______
If you have any questions or concerns, please contact: Myrna Klupenger, [email protected], 541-221-3668
158
Appendix B
Experience of Weather Workers: The Interviews
Chapter 4 summarizes the responses to the interview questions in the phenomenological research study of this thesis. Complete narrations are included below. Interviewer’s comments are italicized.
Participant A Interview
1) Can you describe how you got interested in the activity of working with the weather?
I came upon [the writings of Wilhelm] Reich in the late 1960s. I was an undergraduate
student at the time in environmental science…. By the time I went into graduate school
the specifics of Reich's weather research about the cloudbusting method to bring rain to a
desert environment was something that nobody else in the classical field of meteorology,
or cloud seeding, or things like that, had anything like it. Cloud seeding needs
atmospheric moisture and clouds already pre-existing before anything can be done. And
then there was all these horrible droughts going on in Africa, great starvation. The idea
was that you could use Reich's cloudbuster device to go into a drought region and trigger
the return and restoration of rains.
2) Can you describe your training experience?
I had classical scientific training in aerospace and environmental science at the
undergraduate level. I was at one point considering going into the NASA aerospace
program. [In graduate school at] University of Kansas it was geography with an interest
in climatology. I did this two-year study on the cloudbuster that showed that it changed
the weather patterns and increased rain over the whole state of Kansas…. That was really 159
a social breakthrough as well as a scientific one because it proved that Reich was correct
in a big way.
Separate and aside from that, I was doing a lot of self-education investigating
Wilhelm Reich's work. I had a mentor in Florida by the name of Robert Morris, and also
one of my mentors was Dick Blasband. Dick Blasband had done a lot of work with the
cloudbuster too, so I studied with him for a while. Since then I've just been learning more
about Reich's methods and techniques by applying them.
3) Under what circumstances would you consider influencing the weather? This question was dropped from other interviews, but his response led well into the next question.
Only in extreme conditions of drought. This is not something to be playing around with.
It is quite serious. If you screw up you can trigger a deluge. What's more common of
people that don't know what they are doing with the cloudbuster method is that they make
the drought worse. The basic techniques for using the cloudbuster as well as the accurate
descriptions on how to build one are something that has never been published. It has only
been handed down through the mentor-apprentice system. You have to be a serious
scholar to dig out where the publications are. Some stuff that is published is helpful. But
the Internet for example, is awash with nonsense about Reich, about cloudbusters
especially.
4) Would you be willing to share your preparation and the process? Can you describe your experience of using the process? His response to the previous question made it clear that he was not going to tell me exactly how a cloudbuster operation is conducted.
Your interest is in…the issue of intention. That seems to be a very popular thing. Which
is problematic from a research point of view because everything you do has conscious 160
intention. Even a cloud seeder who flies a plane up over a cloud and dumps some
chemicals in the top of a cloud mechanistically, like a cancer chemotherapy injecting you
with chemicals to try to boost your immune system, cloud seeders have problems
downstream. But even they have conscious intention. With the cloudbuster, of course
when we go out and we do something, we are intending to turn around a big drought
situation to increase the rains. But I don't do any special exercises along those lines. I just
go out and do it. The device works quite nicely.
The cloudbuster device is like an antenna that is grounded into water that can
actually affect the moisture parameters in the atmosphere over fairly large distances,
we're talking about entire states, as we showed in Kansas.
Participant A told synopses of his successful cloudbuster operations. They have been published in scientific journals.
5) What have the results been using this process?
I did work in Israel in 1991-1992. They had their worst historic drought for about three
years, and then I went there and within about ten days of operation, turned around the
worst historic drought into the greatest historic amount of rain that they've ever got. It
was more rain than I imagined and it affected the whole Eastern Mediterranean. It wasn't
just Israel. The whole Eastern Mediterranean was under drought and it just turned
everything around dramatically.
I did another operation like that in Libya. They had a 12 year drought, three years
extremely acute, turned it around in basically a couple of weeks of work.
The biggest project I ever did was a multi-year study in Eritrea in East Africa.
Eritrea had 30 years of drought, 30 years of civil war associated with trying to get 161
liberation from Ethiopia. The Ethiopians and Eritreans were constantly at loggerheads
killing each other like nothing. Eritrea had just got its independence but they were still
suffering under this drought. [Two sons of] the Italian Ambassador to Eritrea… invited
me to come and with the permission and support of the Eritrean government we did this
project. Within about three or four weeks of work it triggered such a massive rain that
they had not seen in so many years, that the Eritrean government said we want you to
come back. We worked on donor money on a shoestring for the first operation. I said I'll
come back, but I want a five-year project, do a data analysis, and get it published in some
scientific journal. We'll make it a study. I can't promise anything, but this is the track
record, we get good results, so hopefully it will do that for another four years. And it did.
In fact, it produced so much rain in Eritrea and Ethiopia and Sudan, that... This is where
the Nile River basins tributaries are, the Blue Nile, the White Nile. It all flows down into
Egypt where you have the Aswan High Dam and Lake Nasser behind it. Lake Nasser had
never filled. They'd had 30 years of drought. It was built in 1964 and only filled halfway.
In 1998, about into the third year of our work, Lake Nasser filled to over-flowing and the
over-flow lake waters were dumped out through a spillway into the open Sahara and it
created four gigantic new lakes, each of which were so big they were easily identifiable
on Google Earth. You can see them on satellite images - these four huge lakes, so big you
can't even see across, huge. They moved people there by the tens of thousands to do new
agriculture, but unfortunately after that big result Eritreans and Ethiopians went back to
war with each other. Ethiopian jets were flying all over bombing targets of opportunity
and here we are with this device that looks like... it's got these pipes... I don't want to see
anyone in my team getting killed, so I cut the project at that point. It's all top secret. Who 162
knows about it? And if they know about it, who believes it? It's remarkable results.
Absolutely astounding results.
I had similar work in California. Dick Blasband and I worked in California
together many years and we ended a couple of severe droughts there using the
cloudbuster. And nobody was interested.
4) Do you experience any resistance to your efforts or to the effect? - That might be from intentions or actions of other individuals or groups? This question was added after this initial interview. His applicable comments were spontaneous.
[After ending droughts in California] we tried to get the people in the state government
interested - the drought emergency task force. What I learned was that these people make
money hand over fist during drought. They become big important people when there is
lots of drought… The irrigators can charge more money for the water they have during a
drought. When you have natural rains, suddenly no more state money, suddenly no more
important people when you're not on the news all the time. Everyone has plenty of water,
so the irrigators have to cut back on their fees for irrigation. There is lots of money to be
made under drought disaster, very little to be made under natural rains. So the whole
infrastructure of the institutions of governments and science are filled with contempt for
any kind of thing that could bring natural rains and blossoming of life. It is all very much
geared for the opposite. It's much like classical medicine; it's sickness care rather than
health promotion. It's the same in the meteorology/climatology realm.
He also met resistance following his cloudbuster research for his master’s degree at University of Kansas. 163
And then the high ups in the National academy of science back in Washington heard
what had been going on in Kansas and they put pressure on the department to stop any
further research on this. They threatened to cut off all funds to the entire University if
they allowed this guy [Participant A] to continue doing this work. So… I continued with
my research with the cloudbuster privately but in order to get a PhD I went on to do this
other study which is equally important in many respects on the cross-cultural
investigation of human behavior in relationship to major climate change at around 4000
BC.
5) What is your understanding of how your process works?
I feel this very strongly, that if intention is involved with this, it is at some level that
nobody really knows, so I can't really rule it out, but on the other hand I know about the
life energy. I know about water and these different physical principles through my
experiments, through spectroscopy and so on, and I don't think that it's a matter of
brainpower. I think it’s a matter of something that is out there in the natural environment
that interacts with Nature, with water; water is a very special substance in the universe.
I would say this too. When you are using the cloudbuster… you can feel on your
body the field. As you walk towards or walk away, you can often feel a certain point
where it builds up to a level where you can feel it more strongly, sometimes like a barrier
that you've just penetrated. Like it has a distinct membrane around it, although there is no
membrane in the material sense, its energetic. To some extent we can measure these
fields now. We have a new meter called The Life Energy Meter built from Wilhelm
Reich's original concepts. I'll show you one in the lab. 164
The cloudbuster will generate this field around itself and sometimes it is so
intense it can be threatening to your health. You have to back away from it. We usually
use the cloudbuster with some protective measures, remote control devices. When you're
working in desert regions it becomes particularly acute. Reich talked about that the
orgone energy has different states of excitation or pulsation, something where we have to
speak more subjectively than objectively because the qualitative aspects of this are not
something we have a meter for. We have a meter for the quantitative, the charge itself of
the life energy, you can measure this much like you can measure the charge of electricity
with a voltmeter. We can actually measure the charge of the life energy. But the quality
of that charge, whether it is something that is irritating or stagnant, or like it feels right
now, very relaxed and vital, this we have to rely on our senses. Maybe someone will
come up with a meter at some point. Maybe with plant growth you can see some
variances here. Nothing is quite so clear about it.
What we do know is that the cloudbuster can trigger changes in this state of the
energy depending upon how it's worked. And droughts versus rainy conditions are also
expressions of the subjective quality of this life energy. So for example a drought is
characterized by a stagnated kind of quality. The typical feelings under drought
conditions [are] parched feelings on your skin and mucus membranes, but there is
something more, you can actually see an obscuring quality to the horizon, typical in
desert areas, but also during a drought. It usually happens because there has been an
intrusion or a movement of air out of a nearby desert region into an area that is not a
desert. This obscuring hazy quality, which Reich called deadly orgone, DOR, this opaque,
kind of a steel gray quality will come into the atmosphere. Sometimes you might see this 165
on the landscape just driving around.... Along the coast of Oregon sometimes you can
stand by the Pacific Ocean and look out and you cannot see the horizon line. You'll
see the ocean kind of blends from blue to gray and then gray up in the sky. That's
because there is a layer of this stagnated energetic quality, which as you go south along
the Oregon Coast turns into terrible steel-gray stuff. As you move north along the coast it
gets a little more moisture into it and it turns into a fog. The marine scientists…call it dry
fog. Literally, you can take a humidity meter and stand 100 yards away from the beach
and have 50-60% relative humidity. You go up to the road and get 40-30% humidity.
Suddenly you're in desert conditions… This is described inaccurately by the marine
scientists, just as it is described inaccurately by the desert climatologists. The desert
climatologists with tell you that it is sand grains, desert dust, and there is dust in it. But
we go into such an area characterized by this stuff with a cloudbuster, when you have this
drought that's really thick and heavy, and use the cloudbuster an hour and suddenly the
atmosphere looks more transparent. You can begin to see the horizon line. There is more
blueness to the atmosphere. It changes in quality - the feeling on your face has changed.
The birds begin to fly around; often they fly around the cloudbuster. I have seen this
many times. These changes will begin to happen sometimes within minutes. The wind
will pick up. It won't be a hot dry wind but something that smells fresh and sweet. It's a
qualitative change. It's like the energy continuum - the life has come back into it. And all
of the secondary chemical and physical properties of the atmosphere and organisms with
change accordingly. It sounds like it's a kind of thing magical thing and maybe it is, but
this is what happens, this is observable, I've made pictures of it. Before and after pictures
will capture some elements of it, especially the clarity of the atmosphere returning. 166
Once that happens you go from this steel gray, cloudless sky to something that is
more blue, and then you begin to see the puffy cumulus building, and when you are doing
a rainmaking operation which has certain other techniques, then the cumulus begin to
aggregate and coalesce and build into cumulonimbus and you get your rains. And if you
keep working you can actually build that so it propagates outwards. It's like a chain
reaction, and spreads. And it's not like you are robbing the atmosphere of its water so
someplace downwind of you is deprived of moisture. It spreads!
Participant B Interview
1) Can you describe how you got interested in this activity?
I have my own business [in Albany, New York]. I'm a body-worker and I work with
vibratory tools. I am involved with scalar waves all the time because I believe they are
the key to our health.
Participant B heard about the Environmental Harmonizer, a Light-Life© tool invented by Slim
Spurling and produced by Ix-EL, Inc. in Colorado, and was intrigued because of the air pollution in her city.
I knew. I didn't have a choice really. It was just one of those moments when I felt that I
was a vessel for the information and go get more of it… I honestly don't feel that I had a
choice. [When I heard about the tools] it was like a surge through my body that said I
have got to get out there.
2) Describe your training experience.
I went and trained with Katherina [Spurling] and I take a lot of classes anyway, always
learning about sacred geometry on my own, and trained with Bill Reid, the co developer
of the tools, so I went to Colorado and spent four days with him. Vesica Institute [in 167
Asheville, NC] is huge about sacred geometry, so I've done some training with them [on]
biogeometry, amazing; amazing things to offset the dangers of cell phones and what they
are doing to our atmosphere. Incredible people doing wonderful things….
Once I went and trained with Mrs. Spurling, the more I read about the research
and places where some had gone and really affected the skies, and how that even affects
people and they’re in better moods, and how all these interesting things happen when you
improve the weather. When I got back here… I just asked a bunch of my clients that I
have known for 15 years, would you be willing to be part of this project and see what we
could do here.
3) Would you be willing to share your preparation and the process? Can you describe your experience of using the process? Her response was related to the preparation and process of the group she organized to use the Light-Life© tools to influence the weather and air quality.
The tools called Environmental Harmonizers and Storm Chasers incorporate sacred geometry design and are made from copper plated with silver or gold. When a special sound recording is played near the tool, the range of influence is increased to several miles (Anderson, 2012).
I asked people if they would be willing to invest a small amount of money and let's get a
group of these going around town, and set up a time each month to set our intentions
together to clear air pollution… If there is a big huge wind, I would call a few folks that
have the larger Harmonizers and Storm Chasers and we would run them together
intending to diminish the wind… Since six years ago, we're running 14 to 20 of them, all
working in this area… Once a month, the first Tuesday of the month …everyone sits and
meditates, intends for the Harmonizers to be activated and at 7:00 pm we all activate 168
them together…. We’re working on the weather, as well as the water and soil, but
definitely working on air pollution.
You don't have them activated with sound all the time. There are a few people
that do run them 24 hours, activated with sound constantly because their bodies can
handle it now. I'm not one of those. As Slim had said, if you do it an hour in the morning
and an hour in the evening that could take care of it. The problem is that since Slim has
died we have more and more issues in the air of course, with satellites, electromagnetic
pollution, so it feels that running them longer than his original suggestion is better,
because there is so much going on in the grid. Some people actually dowse the amount of
time that they do it. Everybody is different in that group in how they handle this. I just
know how I feel and there are days where two hours is plenty. That's all my body will
take. It's very powerful. You’re introducing these light frequencies and they do a lot of
clearing, a lot of clearing as far as the environment and in the body. Clearing the biofield.
She described how she felt physically and emotionally around the activated tools:
Sometimes it can be a very vulnerable feeling. Sometimes there is such an increase in
energy that it’s great. Sometimes after it's shut down and there is time to integrate and
process that the light frequencies have really supported changing some patterns that may
not be so healthy, so some things can come up to clear and deal with. I've had so many
relationships in my life abruptly change. Intuition - if there is anything I could say that
I've noticed the most [it’s that] I can just have a thought and it's right there. It has gotten
so heightened from being around this level of sacred geometry that I don't question what I
get. I don't feel that I need to dowse; it just tells me. That's most of the time. Sometimes
I'm extra sensitive. I can't really be around people, because I feel that I pick up on their 169
stuff so easily and really require alone time because my vibration is being raised so much,
that I just need to honor that. Sometimes I had gone weeks where I would run it 24 hours
a day and I would get so sensitive to everything that I would need to take a break. When
that happens we put a ring around it. It keeps it contained, so it's not toroidly going out in
this big field anymore. So that's how we rest the Harmonizers.
Comment of physical effects:
You don't know until you have some time with them what the effects are. It's not some
dangerous thing. For me I've actually had rashes. It's really done some clearing in my
body… It's completely normal to go through some detox. And it's a good thing. We're
raising the vibration of the planet.
4) Do you experience any resistance to your efforts or to the effect - that might be from intentions or actions of other individuals or groups?
Like politically? Not me personally. I held back and I kept this really underground until
last year and then I put it on my website. I put a map; I showed them all; I decided that I
wanted to come out, and what ever it is it is. But no, there hasn't been any backwash. But
I was wondering about that. I did try to hook up with this one college locally that does
pollution studies. But nobody wanted to return calls so I let it go. So I feel there was
something there. I've [only] gotten to first base about just even sharing about the
harmonizers. I think for some it's just small enough where it's not a big issue.
5) Have you tracked the results? How? What were the results? How did it affect you and others around you?
[The people in the group using the tools] sometimes share with me. Sometimes I'll get a
call from someone that said, "I just watched the winds diminish”, or “I watched the 170
fencing in the clouds really the brim of it all go out farther because this many
Harmonizers were going. It's very interesting what people share with me. Some will say
that a chemtrail will disappear… or all of a sudden the clouds are much more billowy, or
they can almost see where pollution has moved sometimes…
It's a very hard thing to track. Are the harmonizers doing it? There have been
quite a few articles in the paper about how much the air has improved and particularly in
certain areas and town, and intuitively I know that the Harmonizers are a big piece of
that…When they write about it in the paper they talk about that it is because they’ve
gotten stricter pollution control on this or that, and that's good that that's going on, but I
don't feel that that is what it is. It's tricky. It's a very hard thing to be tracking what a
scalar wave is doing.
The next time I move I want to… be more aware of the pollutants at the beginning
and then track them better and see what's going on when we run more harmonizers… I
did not have proof of the amount of carbon monoxide. We just started with building this
field with the harmonizers. I was new at this. I'm not a scientist. I don't have a strong start
to share with you, except that I am a deeply intuitive person and the tools make you even
more intuitive, and the air is better here. And when I do check reports on certain days, it
is consistently staying really well when it used to be very erratic here. We have cement
plants spewing all sorts of horrible things. It's consistent. These people are committed,
and are definitely activating sound to these beautiful, beautiful Harmonizers and
continuing to keep this field built here. A lot of them are running 24 hours a day.
Even with a small Environmental Harmonizer I’ve seen some winds checked. In
the last few days we've had some really big winds, intense up to 40 mph, and I've had the 171
Storm Chaser going on and off for the last two days and within an hour things get quiet,
then I rest it down so my body can handle it. Otherwise, if I keep it going all the time
with that one I can get a headache later. Things just quiet down. It's really stunning.
Amazing.
6) Can you describe your understanding of how this process works?
Slim talks about the Storm Chaser, I do own one, a harmonizer about the size of a soccer
ball. He developed that one because of the increasing levels of pollution as well as the
tornadoes and hurricanes. Because it is a much bigger one it is obviously going out bigger
distances and has more capacity to handle the intensity of these. What they do, my
understanding is, since its positively charged ions that are going on with this, and they
have a counter-clockwise spin, call it a negative spin, either one, they pull the atmosphere
down, that's really the issue. So when you produce the positive ions that are produced by
these scalar waves it's basically taking the charge out of the hurricane or tornado. And it
takes some of these bigger [tools] to be able to handle that. This section was not clear to me and when I asked for clarification by email (included in Chapter 4) it was still not clear.
The Harmonizer, since its sacred geometry, is supporting Nature's natural field.
They are going to go ahead and do their work when they are activated with sound. It's the
scalar waves that are allowing this to happen. I feel that because some of these subtle
energy tools are vibrating faster that the speed of light that intention can be a big part of
this, increasing the power of what happens; particularly with the Lost Cubit, because it is
vibrating at the speed of thought. I find that very intriguing and interesting. We have a lot
of Lost Cubit Harmonizers running in this Capital district area. 172
You're basically loosening the toxic chemical elements in the polluted air and
then they get transmuted due to the fact that you are creating scalar waves with the sound
so when that happens the sound is like a solvent. Then these chemical bonds disintegrate,
they loosen, and you are breaking down molecular bonds that were toxic into components
that are no longer toxic. How could you not want to do that everywhere? It's amazing to
me.
I'm moving to New Mexico and I would like to contact the Santa Fe Institute
while I am there…and see if there are some folks that understand transmutation and can
help with this. I don't have that level of knowledge about when you're actually
transmuting carbon monoxide to nitrogen, what's actually going on. I would like to learn
all that.
Participant C Interview
1) Can you describe how you got interested in this activity?
I was interested in Reich's work, initially his biological work, so I subscribed to the
Orgone Energy Bulletin and an article came out in one issue, describing how these pipes
when pointed at clouds would cause the clouds to dissipate. So I immediately went down
to Lakewood, New Jersey; I lived near Philadelphia at the time, to visit my friend Arthur
Steig who is the brother of William Steig, the cartoonist, who was very close to Reich.
Arthur was very interested in Reich's work also, and we put together three metal pipes
and went to the lake there in Lakewood and joined the pipes by a cable and put it in the
water and pointed the pipes at a cloud. These were 10 ft long pipes that we got at a local
electrical supply place. And lo and behold these clouds would dissipate! We were excited
and amazed. It was a public site where we were working by the lake, and some other 173
people observing us said that's really quite amazing. That was my introduction to
cloudbusting.
Then I came back a couple weeks later, Arthur and I being good friends, and we
decided to do some more work, and this time the sky rapidly clouded over. Arthur's
wife…knew we were doing this kind of work, and she came out because she noticed the
rapid changes in the sky and wondered if we had caused that. It is hard to tell when you
are doing this kind of work whether you are causing it or not. But when you see it right in
front of your eyes, that is, the clouds breaking up, that's very convincing. That takes place
within a few minutes.
2) Have you had any training? If yes, please describe your training experience. Participant
C and friends trained themselves by studying the work of Wilhelm Reich.
I continued to do work with the cloudbuster over the course of several years. I built
different varieties of them and I had a very large one built out of metal with a motor that
would move the pipes around, it was very large. By then I was very involved in doing
this work, because Reich had died, and very few people know how to do it and I felt
responsible for keeping the atmosphere clean in the Philadelphia area, and for making it
rain during periods of drought. So I did a lot of these operations over the next 30 years. I
wrote many of them up and they were published in the Journal of Orgonomy, which Dr
Baker was the editor initially and later I became the editor, and Dr Charles Konia is the
present editor.
3) Would you be willing to share your preparation and the process? Is it basically moving the device to the location, when the weather is such that you want to change it, primarily to 174 break drought? That's right. See question 5- the process and results are combined in the narrative.
Trevor Constable has another method, As far as he's concerned and I think there is a lot
to what he said, the main thing is that you have to get the pipes moving, something has to
be moving through the atmosphere, either you move the pipes from the ground or you
ground them into water which is moving or you can actually put the pipes on the top of a
car and drive the car. As you move the pipes through the atmosphere, changes take place
in the weather up ahead of you.
Describe your emotional state or state of mind.
It was excited, because I'm always excited when I go do this kind of work. Other than
that, I was calm, relaxed, and anticipating doing the work.
You don't do any particular thing like meditation or anything like that to prepare? No, no.
Not at all.
Can you say more about your experience of working with the cloudbuster? Comment on physical effects:
Before I got it automated to be able to operate it at a distance I would be right next to the
device. And after working with it for a half an hour I would be shaking all over. That's
one example. It would take me one or two days to recover. As Reich said, cloudbusting is
not good for you. I got chronic fatigue syndrome as a result of operating.
4) Do you experience any resistance to your efforts or to the effect - that might be from intentions or actions of other individuals or groups?
No, I don't tell anyone about it. I just go ahead and do the work. There's no resistance that
I know of. 175
5) Have you tracked the results? How? What were the results? How did it affect you and others around you?
I usually use recorded newspaper articles, television reports from the weather. In some
cases, as when I was in Israel, I had contact with a weather station.
Now in Israel we got fabulous results. A friend of mine who was a wealthy Philadelphia
businessman was concerned about a severe drought they had had for several years, and
the Sea of Galilee was down to rock bottom. He had heard about the work, and I had
known this fellow for many years. And so he called me and asked me if I wanted to go
over there and try it out. So of course I did. My wife and I went and we had a student
helping us over there. We had contact with a Jewish committee who paid our way. There
was an engineer who we knew through some people and he built the cloudbuster and it
was mounted on a trailer, which we towed with a car. It had about six pipes, not very
many. We went from Haifa, which is in the northern part of Israel all the way down to
Eilat, which is in the southern part on the Red Sea, doing cloudbusting all the way,
making stops here and there. We started out in the most northern part of Israel by the
Mediterranean because you have to anchor the cloudbuster in water. The first day we got
no results whatsoever that we knew of. The forecast was for no rain for at least a week,
[the best forecasting at that time]… So we went back the second day, no rain was
forecast, but within ten minutes of putting up the cloudbuster, the clouds started
spontaneously forming in the sky. That was very exciting to see. And by the time we left
the site an hour later it was raining. So it continued to rain, and we left and went south.
We would stop in various places and work the cloudbuster and the rain just followed us
wherever we went until we got to the desert. It finally rained in the desert and it washed 176
out the main road in the desert. They had snow in the mountains and copious amounts of
water in the Sea of Galilee. We broke that drought. We started reporting to the official
weather station. They were interested in it, but they felt that it needed more work,
because they were afraid it could go out of control. We were supposed to set up a student
trained in the operation there after we left, but the American Jewish Committee copped
out and they didn't support the student. So we left.
6) What do you think is happening? What is your understanding of how the cloudbuster works with the atmosphere?
I think that the best explanation is still Reich's. That it changes the distribution of orgone
energy in the atmosphere… You have to break up the even distribution. When you have
an even distribution of energy in the atmosphere clouds can't appear. You need to have a
separate concentration of energy for moisture to move to it. Then you get clouds.
I did a lot of these operations and published the results and I found a few things
that other people hadn't found including Reich, or if they did find them they didn't report
them. One was the general movement of the weather, which I wrote up in an article and
published in the Journal of Orgonomy that has to do with high-pressure systems and low-
pressure systems, how they are created and what happens to them and so forth. The other
thing I reported on, although not very extensively, was the influence of the operator on
the whole operation. That was very important, and remained so for me. Without
understanding that the operator has an influence on the operation, it is very difficult to
understand certain problems that come up. But I discovered this after working with
Robert Jahn and Brenda Dunne at Princeton University. They had discovered that
ordinary people could influence random generators just by thought alone. I came across 177
their work and studied with them and was able to demonstrate to myself that this is truly
a fact, that the average person can influence these things. And it seemed clear that the
average person could influence many other things by thought alone. So I wondered if it
influenced the cloudbuster.
I got my answer one day when I was approaching the cloudbuster on Point Reyes,
and as I got near it, I started wondering about how to operate it, and all of a sudden the
sky began to change and a breeze came up. That usually only happens when you are
doing cloudbusting, after you raise the cloudbuster, just within a few minutes of it. There
is a very direct correlation between raising the cloudbuster pipes and a change in the
atmosphere, as expressed by the breeze or the wind coming up. But here it was happening
when I was still about 100 feet away! [My cloudbuster was] hooked up to a 60 ft cable. I
didn't want to get too near it because it had a tendency to make me sick. So I was
approaching a control box for the cable, 60 ft away from the cloudbuster. The cloudbuster
was in a down position. Never the less, the wind came up. As Reich pointed out many,
many times, it does not work mechanically. There are other things involved.
Because of my work with Robert Jahn and Brenda Dunne at Princeton on the
effects of human intention I began to understand that I was influencing the cloudbuster. I
formulated the idea that the cloudbuster, and the atmosphere, and myself form a
functional unity, we're one thing in a way, and so when I begin to think about it, it starts
to happen. I think this is true for anybody who works with the cloudbuster. Now they
may admit or say, "well I don't think about it" but the fact is that if you are going to do
cloudbusting, as you approach the cloudbuster things will begin to happen… Although I
haven't done any cloudbusting in several years, except for some experimental stuff I was 178
working on, I think that this is an important factor and the sooner the cloudbusters
understand that, the more they're going to get better results... How you think about things
is a major influence on the kinds of results that you get. You can use the cloudbuster very
mechanically and all you'll get is mechanical results. You may get a storm or two, but
you'll never be able to get a big storm going and direct it where you want it to go... But I
could be proven wrong. There are ways of doing experiments.
Participant D Interview
1) My understanding is that you have had experience working with the weather – Can you describe how you got interested in this activity?
I am interested in the world as a whole. That includes our planet, the ecosystem, the
weather, how we as humans influence that, and how the environment also influences us.
As I see it, we’re all in this together.
2) Have you had any training? If yes, please describe your training experience.
If you remember, my experience that we spoke about was seeing other people that could
influence the weather, like Rolling Thunder, the Cherokee medicine man. So it has been
from working and seeing indigenous people that have those abilities. I would not be so
bold to say that I could influence the weather.
Participant D narrated experiences that she observed and one that was told to her by a friend.
She has incorporated these experiences into her life. Therefore they were included under
“training”.
I first met Rolling Thunder in the 1970s at the First World Symposium on Humanity. He
was such a delightful human being. I am also part Cherokee, and so I was very, very
interested in meeting a Cherokee medicine man. Rolling Thunder was the most humble 179
type of person you can imagine. He was a brakeman on the railroad, I think for Southern
Pacific Railway all of his life. Many people knew him in that arena by his other name,
John Pope, but those that knew him and saw him when he was doing ceremony knew him
as Rolling Thunder, and recognized him as a very, very powerful medicine man.
The First World Symposium on Humanity was just an amazing event, and how I
even got there was quite amazing, too. I had a dream. And I think dreaming is also part of
the whole system so that's why I'm bringing it in. I had a dream that I was on the
ferryboat and the boat was going into dock. And then I looked up and saw that no one
was steering the boat. And I got extremely scared. But then I saw a light, and I saw that
the boat was being steered by something greater than a human, and that the boat was
coming into this dock and the whole harbor was filled with light. I woke up that day and I
thought, "Oh, that is a sign of some kind", and that day a friend called me and told me
about the First World Symposium on Humanity, that it was going to be in Vancouver BC,
that she was taking a ferryboat there, and did I want to come with her? And so I said
"yes." I was living in Alaska at the time.
Now my experience with the environment on the way there was quite profound.
When we went through the Queen Charlotte Sound there were 40 ft waves! And all we
could do was lie on the floor because the ferryboat was pitching so much. All I kept
doing was visualizing that light guiding us into the harbor safely. Now, whether or not
that helped, I don't know, but it certainly helped me feel more comfortable! Laughs. I
remember lying there on the floor of the ferry and seeing that light, just visualizing the
light. It was an amazing storm. We safely went through it and everyone was fine and we
arrived. That was my first experience of the Symposium on Humanity. 180
There were many people there of many different spiritual paths. There were Hopi elders,
Dakota elders, Stephen Gaskin from the Farm, Patricia Sun - there were all sorts of
leaders. Pir Vilayat Kahn, a spiritual leader from the Sufi order led a universal peace
dance with a thousand people. It was well attended; there were about a thousand people
there. It was an amazing event that actually changed and shaped my life.
But the part that I wanted to tell you about was Rolling Thunder. He was quite
personable. He told us he was very supportive of young people; he was very supportive
of women's rights. He was very supportive of young people that wanted to follow
indigenous ways. He said that the "red skin didn't always show up on the surface". And
so, unlike some tribal leaders who have been very opposed to white people practicing the
ancient traditions, which is very understandable because they have been so ripped off
traditionally, by their land, their customs, and everything else. But unlike that, he was
very willing to share ceremony and share community. And he had a community in Carlin,
Nevada, which I later visited, an intentional community called Meta Tantay.
One thing that happened during the symposium was Rolling Thunder would talk
to us and he said things like "We need this bright sunshine to help lift our hopes, lift our
belief in humanity and the goodness of mankind, and our ability to transform all the
difficulties that we will be facing.” And he told us that at the end we would have a
cleansing rain. He told us that from day one. And indeed it was beautiful and sunny the
whole time, a ten-day symposium. And at the very end, during the final ceremony that he
was doing, a big storm with drenching rain came. And so he was able to... I don't know if
that was control the weather, predict it or influence it, but I think it would be more
accurate to say that he was in tune with it. 181
And another remarkable thing happened. Leonard Peltier, now an Indian elder,
had been imprisoned, some say wrongfully, it's been 30 years now. Back then it was
recent and we were going to do a ceremony for his well-being and safety, along with a
ceremony for the Symposium… For this ceremony Rolling Thunder said it was very
important that we go downtown. The symposium was in downtown Vancouver but we
went to a rather populated area of downtown, like a busy street. He did prayer and he
always used his medicine bag. He had a flicker feather that he would keep on his
medicine bag that was just beautiful. The flicker feather was part of his healing medicine,
and I mention it because later I had an experience with that. He was doing prayer. There
were a lot of people there. He was doing the prayer ceremony with the feather, his
ceremonial pipe, and so forth, and he was praying to the heavens. It was beautiful and
sunny, just glorious, and in the middle of the prayer he held his arms up into the sky,
looked up into the sky, and seven eagles flew over our heads. In my whole entire life, and
I grew up in eagle county, I have never seen seven eagles flying together, never. I've seen
multiple eagles on trees. I've seen lots of eagles solo, but I've never seen anything like
that, and it was at the exact moment that he held his hands up and looked into the sky.
And so not only was he able to be in tune with the spirits of Nature, but also the spirits of
the Winged Ones, which are part of Nature. That was something that I'll never forget.
[Rolling Thunder] was very humble. People would ask, "Ah! How did you do that?" He
basically said that it wasn't he that did it. It's that all of us are part of everything and this
is happening because of our powerful intention and our prayers. He was very humble and
never said, “Yes, I did it".
182
I also have a story that I wanted to share with you from my dear friend Gregg
Braden... He's a wonderful, wonderful sweet man. He's an astrophysicist... so he studied
the physics of our planet and how our planet works. He's done a lot of study about the
weather and climate. He told me this story.... There was a terrible, terrible drought in
Arizona/ New Mexico where he was living at the time. It was terrible, crops were dying,
farmers were really suffering, and he had heard about the Navajo and Hopi weather
ceremonies, and so he wondered if he could get one of the Navajo or Hopi elders to do a
ceremony. He approached the tribe living close to where he was and got together with
someone that said, “Yeah, let's go out together and do a ceremony." Gregg was all
excited, so he got ready, got his medicine bag and things together, and met up with the
guy. They go out onto the high desert and they drive, drive, drive, 20 miles this way on a
dirt road, 20 miles that way, They've gone a long way and they're in the middle of no
where. Gregg is expecting this great big ceremony and is all excited. So they get out of
the car, Gregg with all his gear, but the guy has nothing, and then they walk for miles.
Gregg is excited, but wondering why the guy didn't bring much for ceremony. Eventually
they stop and the guy says he'll go over to this overlook to prepare a little bit, so Gregg
starts laying out all of his things, his sage, his rattle, all this stuff he back-packed in for
the ceremony. The medicine man stood out on the overlook for a few minutes, and then
he came back and he said, "OK, let's go!" Gregg said, "What? I thought we were going to
do a ceremony?" The medicine man said, "Oh, yeah, I did it". Gregg said, "What? What
did you do?" The medicine man said, "I stood there and imagined that my feet were wet
from the rain." Gregg was a little disappointed after such a build up. But the medicine
man said, "Let's go have some lunch!" As they were driving back, huge dark clouds 183
started to form in the sky. It hadn't rained in two months. Gregg's thinking "Oh, my
gosh." By the time they got back into town in was pouring rain.
There is a teaching point on that. The reason he told the story was that when we
do our prayers, our affirmations, and so forth, it is important to see it as if it is so. This
medicine man simply saw it as happening or as already happened, rather than praying for
something in the future. There is nothing wrong with that, but the power in this particular
ceremony was that he felt his feet being wet. He felt that there was so much rain that it
made his feet wet. He saw it as so, rather than praying for it to be so.
Gregg Braden tells a similar story in a video (Braden, 2007), but Participant D was not aware of it.
For some reason in my life I have had the great honor to study with many spiritual
teachers. I don't know if you know of Karmapa? He is a Buddhist leader similar to the
Dalai Lama. There are many sects of Buddhism and Karmapa is one leader of a Buddhist
sect. We were in Alaska and Karmapa was doing some sort of empowerment in Canada,
so we went there to see him and get his blessings. The monastery as they often are was in
a pretty remote area on a back road. We were traveling by car up to the monastery with
Karmapa and his other monks and a huge snowstorm hit. The car slid off the road. We
were all so worried because Karmapa and his monks were all in their little monk robes
and sandals. I'm in my parka, my sorel boots, and my long underwear, and here they are.
We started to panic a little, but Karmapa was just smiling the whole time, not a bit
worried. We were in a very, very remote area, and thinking, “Oh, my gosh, what are we
going to do?” We got out of the car, Karmapa just kept smiling, and the snow stopped. 184
He said not to worry. And about 10 minutes later this huge 4-wheel drive truck with a
winch came by, pulled us out of the snow, and we were on our way. Laughs.
I have many stories like that, of other people especially, and it has given me a
certain empowerment to see possibilities. That not only we can influence the world
around us, but a 4-wheel drive truck with a winch! - What were the chances of that
showing up? Again, this was that same type of prayer. It wasn't "Help, we need
something”. It was "Oh, help will come. Help is here!"
In your experiences with Rolling Thunder did you do any training - in Carlin for example?
Rolling Thunder’s training was about being a good person. It wasn't about doing anything
magical or that some ceremony would make a difference. What he would train people in
was to be good to one another, be kind to one another, help one another, be ecologically
minded. The community was growing crops and it wasn't easy to grow crops there,
because it was high desert and sandy soil. He would teach people practical things about
how to work with the land. And mostly he practiced prayer. His prayer was something
that I loved, because it was so simple. It was more like a conversation with God or with
Nature, just like you were talking with your best friend. He prayed for all sorts of things,
for guidance, for the crops. He would pray for the seeds before they got planted. He
would show people how to use prayer, and he always encouraged people to do it in their
own way. Not to follow his way, but to follow their own heart about how to do that.
Some indigenous leaders have very specific ways. I've gone to long house ceremonies
where you had to twirl a certain way before you entered the longhouse, you had to say 185
certain things, you had to do it all a specific way, but Rolling Thunder’s way was just to
be true to yourself and find your own way.
3) Would you be willing to share your preparation and the process? Can you describe your experience of using the process? State of mind, emotions, beliefs, etc.
I am a Universal Life Minister, and I conducted a marriage ceremony for two friends of
mine on Orcas Island. The marriage ceremony was outdoors in a madrone forest next to
the sea. I went early and did a preparation ceremony to bless the area, did prayers to ask
for blessings upon their wedding. And it was very rainy, and so I did ask, "Could
you...(chuckles) could we have a little sunshine? It would be so lovely". I imagined it
being very, very beautiful and sunny for their actual wedding. This is part of what I want
to say about influencing the weather - I just imagined it so. And prayed for the highest
good. So at the actual time of their wedding the clouds parted, the sun was fully shining,
and as they said, "I do", two eagles started soaring right over their heads. It was
remarkably beautiful and magical. And that it was two eagles that seemed also to be a
couple was such a touching confirmation of their love and connection. They are a dear,
dear couple that is still happily together. That was an experience where I asked and I saw
that the weather was going to be beautiful, but to go so far as to say I influenced it… I
think I may have influenced it because I am part of it.
Because of my study with Rolling Thunder I very much adopted his way. I have a
patient that has a severe brain injury and because of the electrical malfunctioning in her
brain, electrical storms just about level her health-wise. She sometimes seizes during
electrical storms. She came from a place where they get a lot of electrical storms in the
summer to the Oregon Coast where we don't get electrical storms very often This event 186
happened just last summer. I was outside working in my garden and I saw the beginnings
of an electrical storm coming over from the East. I knew that she was down the coast
about fifty miles from where I was. And all I did was I saw it, and I said "Oh dear spirit
of electrical storms, you're so beautiful, I honor you, I think you're lovely, I just wonder if
you could spare this woman and not head on down the coast. She suffers so much and if
it's anyway possible for that to happen, I would love for you to consider that." And then I
just did a little thing with my hands, kind of took my palms, and with an ever so gentle
loving embrace I imagined the storm going back to the east, kind of pushed my hands
from west to east, saying, “Please, if at all possible that would be so nice”. And it just so
happened that the electrical storm did not go down the coast and she did not have a
reaction. Whether it had anything to do with what I did, I don't know. I can't say. It wasn't
like Rolling Thunder, where you could see that he did this and that happened. It was a
prayer. What I have found in general is I do believe in the power of prayer. And so I
think my prayer could have had influence on that particular situation.
4) Do you experience any resistance to your actions or to the effect?
No. Because I never talk about it! Laughs. I'm sure if I talked about this publically there
would be some reaction from other people. Laughs. You're the first one I've talked to
about it.
5) Have you tracked the results? How? What were the results? How did it affect you and others around you?
I haven't done that. I have never really tried to change the weather. I have tried to work
with the weather and be in communication with it and be one with it, but not to force a 187
change. I did ask very nicely for my patient for the weather system to move the other way
and it did.
Weather is such a broad topic. When I lived in the Brooks Range above the Arctic
Circle we had of course extreme cold, cold weather. This is a little off topic but worth
mentioning. I became very friendly with the Northern Lights. I got to where I could hear
them. I'd be in the cabin and I'd hear, it's not like a sound that you hear with your ears, it's
very hard to describe, but I would hear the energy of them, and then I would run outside
and they would be dancing all over the sky. The Northern Lights above the Arctic Circle
are sometimes so bright you can see your shadow. So I learned to communicate with
them in that way. I've always had a special place in my heart for the Northern Lights and
I feel that is a weather system. It is a solar flare. It's not that I've ever tried to influence
them or tracked it. However, once I had a very life-changing event while I was praying.
Again, prayer is a very big way for me to communicate with Nature, with weather, with
God; to me it's all the same. And so one time I was at a crossroads in life, a very big one,
where I had to decide what to do in my life. I got that sense that one feels from the
Northern Lights. I've heard other people mention it too, not just me. And I ran outside
and I looked up. The Northern Lights formed a complete and perfect Yin Yang in the sky
and then just burst out into all sorts of colors, purples and blues and blacks! Just
exploded! I felt that it was an answer to my prayer, to just go ahead and go for this big
life change. And so I felt like I was in tune with the weather in that circumstance. I feel
that the weather often gives me answers that I am asking in prayer for a certain situation
in life. I've had many, many occasions that the wind just comes up from nowhere and 188
circles around. I've had the wind come and speak to me multiple times. One minute it’s
calm and the next minute here's the wind with a particular message.
6) Can you describe your understanding of how this process works?
I think if you want to look at it scientifically, the quantum level is one way of explaining
how this happens, because in quantum theory we all affect and are affected by a field. So
in other words if I, on one side of the planet, do a certain thing it affects someone else on
the other side of the planet. Everything that we do affects another because we're all
related in this field. That's part of quantum field theory. Arny Mindell can explain it a lot
better being a physicist and so can Gregg Braden. Gregg and Arny both talk a lot about
this, they study it with electrons. I can't explain it well, but I feel it.
It's like, for example, when the big tsunami hit Indonesia in 2004. It was right
after Christmas and we were traveling from California after seeing my grandkids back
home to Oregon. We were caught in the biggest snowstorm I've ever seen. The signs on
I-5 were covered; you couldn't even read the exit signs. I'm used to snow. I'm from
Alaska. But I experienced something internally which, all I can say, was like a meltdown.
I became hysterical, I started crying and sobbing, and Brian, my sweet, sweet partner was
kind and somehow managed to get us through this incredible snowstorm and into the
hotel where we were planning on staying. This was no small feat. We had to drive
through a snow bank about 4 feet tall in a Subaru. Once we got into the hotel and had
Internet access and so forth, we saw what had just happened with the incredible tsunami
and earthquake in Indonesia and all the lives that had been lost, and then all of a sudden it
made sense to me. Now how that worked, I don't know, other than the Field. The field 189
theory makes sense to me, that we're all so related. I felt what was going on over there,
although I didn't know it until later.
Participant E Interview
He prefaced the interview by saying:
Some of what I do I'm not going to talk about. It's based on Wilhelm Reich's
discoveries.... The technology is very, very, very simple. It's a hollow steel pipe that you
put in water, and you point it at the sky. It's very simple to do very badly....There are a lot
of people out there running around, sticking pipes in water, without any idea about what
to do. So, I always keep [that information] to the side…. It can be a problem; it can be
chaotic if people start doing it without training. They can increase drought. Occasionally
they actually cause some pretty severe weather. Mostly what they do is interfere with the
natural rhythm of things.
The other part of what I do is I spent ten years with an Indian medicine man who
had rain medicine. He didn't use Reich's work. He had a traditional approach to things.
That’s the part I'm willing to talk about.
1) My understanding is that you have had experience working with the weather – Can you describe how you got interested in this activity?
I went to find this Indian [Sun Bear] when I was 30 years old because of some things he
had said about earth changes, and I spent about 10 years with him. At the same time,
within a few months of meeting him, I happened to meet this guy who knew Reich's work
very well and so he was a rainmaker. Now the Indian was capable of pulling moisture in.
I've seen it. I saw it over the years many, many times. The guy in Idaho that was doing
Reich's work [Jerome Eden], had this instrument of pipes grounded in water and he also 190
had abilities to draw rain. This was in Eastern Washington, North Idaho. I was from New
York where it rained every three days whether you wanted it to or not, and out West it
never rains... So I kind of thought that you come out West and a lot of people know how
to make rain… I didn't realize [at first] that I had exceptional contacts here. However, I
was interested and I always loved [weather]. In Albany, New York, where I grew up we
had the Hudson River Valley thunderstorms through the summer, some of the most
magnificent ones you'll ever see and I loved them. I've always had this special affinity
and appreciation for weather - snow, rain, you name it. That's how I got into it, and then I
found out that I had some, you know, above average abilities with it. Let's put it that way.
2) Please describe your training experience.
With [Sun Bear] it was a question of reorienting the way I looked at the world. He was a
traditional Indian, an old-timer. He's passed now. I began doing basic ceremonies, sweat
lodges, pipe ceremonies, ceremonies to welcome the sun in the morning, to welcome the
sunset and the moon, and I began to understand Nature in a whole different way, as a
relationship, to the plants, to the animals, to the sky, to the stars, to the sun, to the moon.
And I began to understand that I was part of Nature; that I wasn't superior to it; that I had
some abilities that some of the other creatures of Nature didn't have, but that there was an
equality, a co-dependence all the time. As a part of Nature I could understand it better and I could also sort of merge with it. So my gardens grew better, my relationship with
animals got better, I began to appreciate the weather more, and things like that. It's not so
much praying that you do when you're rainmaking, it’s a relationship; it’s a conversation.
So with some of the ceremonies that you do, it’s not the ceremony itself that produces the 191
effects, it’s the fact that you took some time out of your life to sit down and explore your
relationship with Nature, the weather in my case.
I worked with Jerome Eden, a long time student of Reich's. I started out with
Reich's basic discoveries of...what the Chinese would call chi; Indians would call prana,
or the cosmic consciousness. It’s a primordial energy, present in all of space, present
inside of you. It's why we're alive. It’s the energy in Nature that mechanistic scientists -
they're running around it all the time, its too frightening to them in some way. It pulses.
It's present in the atmosphere. It's attracted to water, very present in water. And there's
ways of working with it. And so I studied Reich's work very intensely for three or four
years under Jerome. A lot of lab experiments with microscopes, watching things down at
that level, and some basic scientific applications. It has been determined; it is a fact that
there is an energy present. It's not just a theory or a sense of something. You can measure
it. You can do things with it. I studied Reich's work very strongly and I have ever since. I
put the two of them together. Reich was a natural scientist and you know the traditional
peoples, the Indians, they were magnificent natural scientists. They survived quite well
here before the Europeans came. They understood Nature. They understood the laws of
Nature. They understood how Nature worked and how it didn't work. So, I put the two of
them together. I was just fortunate.
3) Would you be willing to share your preparation and the process? Can you describe your experience of using the process? State of mind, emotions, beliefs, etc.
As I said, it's a relationship. Let me put it this way, scientifically. We know without
question that every action has a like and equal reaction. So, you wake up in the morning
and what's the first thing you do? You check the weather. Everybody does. Is it cloudy, 192
rainy, or snowing? Everybody checks the weather if for no other reason than to determine
what clothes to put on for the day. The weather affects you. As you go through the day, if
the weather changes so do you. You start off in the morning and it's partly cloudy; it
starts building through the day, and by the time you're leaving work for home, you've got
rain coming down sideways and so forth. Your emotion at that point in time is different
than it was in the morning when it was sunny, partly cloudy with a breeze. Now you got
blowing rain coming sideways and the temperature dropped 20 degrees. Your emotional
state is different with a different type of weather. If the weather sets in for an extended
period of time like the torrential rains they got in Texas day after day after day, you know
damn well that the emotional bodies of those people down there are now a whole lot
different than a month earlier when it was sunny, dry, parched. Yes? So if the weather
affects me and I have a relationship with the weather that I am conscious of, aware of,
then I must be able to affect the weather, because every action has a like and equal
reaction. If the weather affects me, I must be able to affect the weather. If the weather
affects my emotions and my feelings then I ought to be able to find a way to feel and
produce an effect on the weather around me. Otherwise then the laws of physics are
useless.
Now in my experience a lot of people are affecting the weather. I'm talking in a
local sense here. The weather is what is happening over your head. A lot of people affect
the weather, but they’re not conscious of it. They're not aware of it. Say someone who
likes the rain and weather is coming home, they've been shopping, have a car full of
groceries, and it's pounding rain. They pull into the driveway, thinking "Jees, now I've
got to unload in this rain!" but they're accepting of it. They pull in the driveway and the 193
rain lightens up. It may not stop and the sun may not come out, but it lightens up.... They
don't make the connection. It's too big.
When I'm having weather that's not working for me in the moment, I expect it to
[cooperate]. Sometimes I work at holding the rain off - "I'm sorry, I've got to get this
done, let's hold off a bit, guys" and I expect it to hold off. I don't demand it, I don't order
it; I just talk to it the same way as I'd talk to you...[like asking a friend to hold off awhile
and go somewhere later].
One of the things that I noticed over the years, [not so much on the West Coast],
but on most of the continental United States, June is the rainiest month of the year. More
rain falls in more places in the US in June than in any other month of the year. Then we
have the...the June bride. They’re usually hitched in the winter, and more get married in
June than any other month of the year. Try a little experiment. Start asking these ladies,
"Got married in June? Had your reception? Did it rain?" You get some very interesting
stories such as, “I woke up in the morning, it was raining, or drizzling, they said it was
going to rain, but we had the ceremony at 1:00 and we drove up to the church and the sky
cleared.” You find out that a lot of them spent a lot of time imagining the wedding before
it happened, and hoping a praying for good weather.... Very interesting stories, and not
just in June.... My niece was planning her wedding when she was six years old. She got
married in October. It was sleeting and snowing in the morning; a cold wet front came
through New York. She was completely bummed, went to the church, and literally drove
into the parking lot of the church and the sky cleared. So out she came with her fine dress
on and walked into the church. 194
People affect the weather; people's behavior affects the weather. If you look
around the planet the hottest, driest, most desiccated, brutal areas on this planet are
where? - in the Sahara, the Middle East and Central Asia, including Afghanistan, outer
edge China, Saudi Arabia, Iraq, North Africa, Libya, so forth.... The hottest, driest, most
desiccated places on the planet and look at the behavior of the people. And then go down
into the South Pacific, Hawaii - lush, moist, bountiful, and look at the behavior of the
people. People influence the weather and they don't realize it. The desiccation on the
planet right now is partly, a large part, [due to] the behavior of the people.
4) Do you experience any resistance to your efforts or to the effect? - that might be from intentions or actions of other individuals or groups?
Do I experience resistance? As a rainmaker, yeah, probably 50% of the people think you
are a charlatan or a fraud or deluded. I don't have any problem with that.... They say, “I
think it would have rained anyway.” I say, “That's fine, because I didn't believe in it for a
while, too. It's a big belief. I understand you not believing it, because hey, what would
you know about it? Hang around and let's see if you change your mind.” There is a
resistance. A lot of it is unconscious.
Back in February of 2003 an article was published in the LA Times, Sunday
edition, front page, 3 pages long. The writer was a Pulitzer Prize winner. He came up
here for three days and interviewed me for this article on my rainmaking exploits up in
Montana. There was this huge drought up there; all the state was burning bad. So I
operated and three weeks later they were doing fine.... It got to be a big thing and he
heard about it. So he writes the story, very complimentary, front page, Sunday edition, 4
million people, February 2003. Southern California at that point in time was under 195
drought, nothing showing up, nothing on the horizon, and February is right at the end of
their rainy season. If they're going to get anything it's in the next month and a half or so.
I'm expecting a lot of phone calls - ranchers, farmers, irrigation districts, water suppliers,
forestry people, anybody who is interested in water, at least a phone call. What I ended
up with was 12 different movie producers wanting to make a movie about it. I hung up on
most of them. Not interested. I never got a single phone call from anybody about
rainmaking. Two months later the fires started down there. Early. And it was one of the
worst fire seasons in Southern California history. It burned down the outskirts of San
Diego. [It was] so severe that they changed the building codes throughout the whole state.
Can't have wood siding on your house, can't have a wood deck, has to be fireproof
material, etc. etc. Not a single phone call. It was like the deafening silence.
Do you find resistance? What you find is [that people have an unconscious sense
that] they're not connected. My attitude is God did not set me on this goddamn lot
somewhere and abandon me. If I'm having problems with the weather there must be
something I can do about it. I don't necessarily mean snap your fingers and here you go.
I've been working on this California thing for three years. We're doing pretty good up
here in far northern California. I'm accustomed to influencing weather from San
Francisco to Portland. These last couple three years… you're milking it, just to try and get
something near average. There are situations going on out there that are bigger than what
I can deal with from here, but I'm going to damn well keep my neighborhood green, at
the very least.
People don't understand that they are part of Nature and that Nature is a whole.
And as part of the whole of Nature you're equal to all the other parts of Nature. We're an 196
integrated unity. There's certainly no part of that integrated unity that is less than any
other part. It's all equal. It’s all part of the wholeness. So can you influence the weather?
Sure. Why not? It influences you. How big can you influence it? It depends. Most of the
intentional work that people like the rainmaker Indians do are localized - 15, 20, 30
miles. [They are often] thunderstorms, although nice little rains and drizzles too, but
localized. They'll cover the area where they are. They can't really broadcast far. Reich’s
discovery allows me to move that whole phenomenon out further into whole regions. And
basically if you change the weather on the West Coast you're going to change it across
the whole continent…everything downstream from here.... Resistance is unconscious.
People can't see that it could actually be. They can't see their own magnificence.... I just
recognize that I am part of the whole and equal to all the other parts of the whole and
that's the way I treat it, whether it’s a spider or a thunderhead.
Do the untrained users of cloudbusters interfere with your work?
Some have good intentions but are arrogant. Others are just sort of playing. They want to
be the big guy. I've seen it. I just try to ignore it at this point in time. Sometimes people
reach out to me and I tell them I'd be happy to train them but I'm hardcore. I say, “You'll
come up here for six months and not learn anything about the weather until you’ve
helped me take care of the horses, cleaned the chicken coop, cut wood, carry water, [until
I see that you understand] that you don't make the rain, God makes the rain. You're just a
mouth in the process.” And most don't go any further than that.
Reich's method is very simple - anyone can do it. I get my equipment from Ace
hardware, steel pipes, but how you use them, when you use them, what your focus is,
those are the things. You have to have a really good understanding of meteorology. There 197
is quite a bit of training and they're not interested in that. ...The surgeon has a scalpel. It’s
just a sharp knife. You can get a sharp knife. Does that mean you should operate on
somebody?
5) Have you tracked the results? How? What were the results? How did it affect you and others around you?
When I start I usually work three to four nights in a row and I only work at night. I watch
the weather, the sky. I never work and not see some sort of improvement. Whether I get
rain or not doesn't make any difference. Humidity increases, clouds develop,
temperatures drop, and so forth. I work three and then I wait and start watching the
weather… In this day and age I see the same thing that the National Weather Service
sees. I see the jet stream forecast, the satellite images, and barometric [measurements] all
around the world if I want. I can see the different flows, where the lows are, where the
highs are, etc. So I love to see those changes. Usually I expect something to show up five
days out. Then I start working again for a couple nights with whatever got generated in
the first three nights, until the rain comes in.
[Things are] a little different here in California. The proximate cause in
California’s drought and Oregon's, the whole West really, is Fukashima, the nuclear
reactor over in Japan, that whole complex that melted down. It's still hotter than hell over
there. One of these days we're going to wake up and find that we've got a global
catastrophe over there. They don't really know what to do. They're basically just pumping
seawater into those cores and then it’s radioactive and you can't do anything with it.
They’re storing it in tanks and the tanks are leaking, and they're pumping some of it back
into the ocean.... It's not just a question of the radioactivity itself; it's the energetic 198
reaction of the nuclear energy with the atmospheric energies. It's not necessarily the
radioactivity. All of our weather here in the West comes from Japan; sooner or later it
comes through that flyway. Whether it moves up into the Aleutians in Alaska and drops
down into the Northwest or whether it drops south and comes through Hawaii as a
subtropical thing, it comes through Japan. So Fukashima is like a blowtorch sitting in the
rain flyway. I know it’s Fukashima because I've dealt with the nuclear stuff in Eastern
Washington. I was near the Hanford nuclear reservation and Reagan was President. We
were blowing bombs off, the Soviets were blowing bombs off, and every time they did,
pop, we'd end up with ten days of high pressure in the West. Skies would go blue, no
clouds, a desiccated atmosphere, people's tempers would flare and of course they
wouldn't realize why. It's a dry out. So I know nuclear stuff quite well. I happened to be
working in southern Oregon when Fukashima went off and within two weeks things
started drying out. That was March 2011? So we went into that Spring and early
Summer, and into Fall and the rains did not come. Ever since then it's been like pulling
teeth. I've worked more down here in the last three years than I’ve ever worked, and I've
been doing this 30 years. Before when I would come down here we'd have droughty
periods and dry winters and I'd work three weeks, turn things on and we'd be good, get
average [rainfall]. That was in '92 when I got here. Since then California never really had
severe drought. Some in Southern California and back into Arizona and Colorado,
they've got a ten to twelve year drought going on down there. If they get close to average
they're happy. This year from Central California north we got some pretty decent
[rainfall]. We were working on this and did pretty well. The problem was it didn't come
as snow. Everything below 10,000 feet was rain. No snowpack. Same thing in Oregon 199
and Washington. It came as rain. It was warm. The whole Pacific Ocean is extremely
warm now because Fukashima is creating this permanent high pressure over the Central
Pacific there and the high pressures are warming the waters. It's not El Nino. So as these
systems come in they're 10 degrees warmer, so you're seeing rain down below 7,000 feet
instead of 5, 6, 7 feet of snow. I don't know what's going to happen. I'm just doing what I
can do to keep things going. Thank you for that. I don't have a choice.
Participant E told a story about when his sister came out for a visit. She had lived in the West for
20 years and wanted to take a 10-day trip around the Northwest to say hello to a few friends before she headed back home.
I had a job in Central Oregon with a timber company. Things were really dry and fires
were burning so I took her up there with me. She watched me work for a day and we
came back home, went back up there the next day to work, then back home. She said,
"When do you think it's going to rain?" I said, "Pretty soon, pretty soon". She stayed the
third day and as she's leaving it starts to cloud up. She spent ten days in the Northwest,
Oregon, and back down to northern California and all it did was rain on her. She went
home and told my mom I knew how to make rain. My mom was a little worried about
that one.
We discussed the phenomenon that people who know we're in a drought still want a sunny holiday weekend. He quoted Mark Twain, “Everybody complains about the weather but nobody does anything about it" and said, “What if somebody thought that someone was doing something about it? How many complaints would you get? He doesn't talk about it for that reason. 200
Sometimes you turn on the rain, and hey, it comes a bit strong. I don't control it. We had
a big torrential rainstorm here in February. We got almost the whole monthly average in
about four days. That's normal for California. Some rains… are going to come real heavy.
It's not that we're doing something wrong. This is normal for California. The people that
understand water were overjoyed. But there were some small stream floodings. I had
some on my own land. Some hillsides came down, mud. But that happens in California.
Its normal, natural.... It was in excess, but in an area that [often] gets it in excess. Nature
was doing what Nature does.
6) Can you describe your understanding of how this process works?
Everything is alive, including the planet. Not necessarily the same as you. Everything has
awareness. It has a consciousness, not necessarily the same as you. Trees have a
consciousness. If you go out and sit down by a tree and hug that tree 15-20 minutes,
you'll start feeling some energy from that tree. Pine trees give you different energy than
cottonwoods. Oak trees give different energy than pine or cottonwoods, but its all sort of
tree-like energy. People pick up rocks...Why do they want that rock and not some other
one? They felt an affinity for one; they felt some relationship to that particular rock. Little
girls play with dolls and treat them like living creatures. I've watched my sisters...They
have personalities, likes & dislikes. Not quite the same as yours but not that different
either. The earth has a consciousness and there is a unity. Everything that you are came
from this earth, was built from this earth... The earth is your mother and she is conscious,
not necessarily the same as you, but she has a responsive consciousness. Weather is
basically her emotional body. That's why it keeps changing. You know how your
emotions change from moment to moment or every hour because this or that happened. It 201
may not be extreme but your emotions are constantly changing. They might change from
walking from the living room to the kitchen. The weather is constantly changing. At the
National Weather Service headquarters in Washington DC , they have three, not one but
three, supercomputers... They're capable of billions of bits of data analysis and sorting per
second. They have three of them and into those computers come data from all around the
planet, ships at sea, buoys at sea, satellites up in the sky, thermometers at all of the
airports, barometric pressure and rain gauges, etc. and its constantly changing. A day like
today, sunny, in the 80s, no clouds, but already today I've gone through two or three
weather changes since 6:30 this morning.
The weather is like the emotional body of the earth. So if you want to connect
with it you use your emotions.
Same thing with the clouds. When you’re watching the clouds sometime you'll
see one that catches your attention. I look for figures. I look for faces and figures. I know
that with Rorschach testing they say anyone can see anything, but I don't see them in
every cloud. I don't see them for weeks sometimes. And then all of a sudden, boom, I got
a bear looking back at me. That's my totem, Grandfather. I'll see a bear looking back at
me, and, “Ooh, I like that!” Then I know I got something really going. Bears show up - I
know I got good rains. I don't see them everyday.... I'll see cumulonimbus, some
cirrus...but then sometimes it reflects back at you and then you make that connection.
I feel it in my chest. I'll get this warm feeling in my heart, my chest, its like a
circular pattern starts setting up, opens, spinning there. I think, oh yeah, this is good. It's
not every day. Sometimes weeks go by, sometimes months, but I'll get that feeling. OK. I 202
can feel the consciousness now. I can see that it's starting to move toward me, closer it
gets the stronger the feeling.
To clarify I asked, “Is that connection that you feel part of rainmaking? or everyday living?
I don't separate them.... [Rainmaking] is equal to everything else that I'm doing. I give the
horses some hay, fix the latch on the gate, go down to the stream and put the pipes in,
back up from there, head over to the garden, grab a beer and water the cantaloupe. I don't
separate it out. One part of me has always got my eye on the weather. It's not a big thing
for me anymore. It's just part of it, it's just equal to, it’s all the same.
A lot of folks would come to [visit] the tribe, a lot of Germans, and they had
fanciful notions about the Indians.... They showed up expecting to do ceremonies,
smoking the pipe, communing with Nature. They'd show up and I'd take them out to the
chicken house, give them a shovel and tell them to clean it up. Work it out. This is what
we do. Cleaning out the chicken house is an experience of Nature; a little pungent, hard
work.... We may do a pipe ceremony later, but when you're cleaning the chicken house
you better do it the same way you're going to do the pipe ceremony. You do it with
respect and you do it with intention. You do it because it is part of what Nature is. It's all
the same, it’s all equal. I was never big on ceremonies. I liked the way Sun Bear did it
because he tended to do them quick. I was raised Catholic, I was an altar boy, you want
ceremony.... no feeling, no emotion, an hour or more. I like the ceremonies short and
sweet.
Have you had any ill effects from working with the cloudbuster?
Oh yeah, yeah, yeah. The pipes will kill you if you're not careful.... You have to be very
very careful. [I recognized this] when I'd been using the pipes ten years - too much 203
energy, too much time, too much contact with it. Now I choose static pipes, just three or
four on a sawhorse in the creek, put ‘em there and I’m on my way.... A couple of times I
got stranded on the instrument while it was working because it broke down. The first time
I was ten days in bed. The first couple of days my temperature wouldn't come down. My
teacher’s wife hauled me out of bed and threw me in the bathtub with about 50 lbs of ice,
because she had seen the same thing happen to Jerome. It was ten days before I was up
and around again. Most of the time you get flu-like symptoms. I tend to get ear
infections. And your hands swell up because of the energy. You’re dealing with a lot of
toxic energy with those pipes. Basically what you're doing is removing blocks of toxic
energy in the atmosphere so that the natural flows can come back. [The cloudbuster] is
pulling in toxins. That's what is preventing the normal pulsation. You move that. You’ve
got to get rid of that. There are other things that you do with it too, but that's the first
thing. You're either increasing the charge in the atmosphere, which is what would happen
a lot here and you’re trying to remove the toxic aspect of it, which shows up in clouds.
There are a lot of black clouds around. Scuzzy. They're not pollution and they're not rain
clouds. That's the toxic element. It's quite natural. The orgone has three different phases.
One is a normal pulsatory sparkle, the other is a jacked up shimmer, the third is exhausted
and it’s darkish, like a steel gray. They're all quite normal. It's just that we've increased
the amount of toxic, stale, dead energy... Nuclear has done it, but also the [reduced]
vegetation of the planet. There's not as much vegetation on the planet as there was 50
years ago. The rainforest in South America is probably 50%. Africa's is gone. We've cut
down trees all over the place [to allow more room for people]. We've had desert growth,
massive desert growth in the last 30 years. The Earth is not as green as it used to be. 204
Anything else you would like to offer?
I decided to communicate to people that God didn't [put you] on this rock here, abandon
you, leave you to the government, the UN, and the priests to take care of you. The
weather and planet are our friends. Having a relationship with weather is like having a
relationship with your husband or wife, kids, dog, cat or car. You are that big. You are
that big. People can influence the weather. The notion of it is scary to a lot of people, its
completely mind numbing to others, but you are that big. If you can get humble. If you
can get small and humble then you are that big. You're just a part of this whole Earth,
you're not that special, but you're also not a non-entity. I think when I was 30 if I knew
what I was going to be doing in the ensuing years, I probably would have had a big head,
been really arrogant, and conceited. But I had good teachers. They were humble...The
more I learned, the smaller I got in some ways, my ego anyway. On the other hand I'm
confident. Can I make rain? Yeah. Can I bring it in? Sure. However in this place and
time, where we are now, I need more help. I need to have some people down south, in
southern California and some people on the coast. I can't do it by myself. The planet’s
just getting too big. If we're going to survive we're going to have to make this kind of
approach work in a rational way…. This is something that will happen...from the ground
up, not from the top down. I gave that up a long, long time ago. I'm not too optimistic at
the moment. I'm hoping.
After the Montana operations...I had several odd phone conversations from people
who were not who they said they were, probing, trying to find out [details of my
operation]. I told them what I tell most people, “Sure, come out here for six months, you
can sleep in the teepee and we'll see how it goes.” [The government] knows Reich's work. 205
I know the military tried it in Italy(?) back in the late 70s. Would I train them? No,
absolutely not. Because you know what they're going to do; right away there going to
mismanage it, they'll see if they can militarize it, they'll see if they can economize it,
etc.... The approach is just wrong.
There is something in Nature that stops it. I know a lot of people who have tried
this, even some of my students and some just did not have success. And I told them what
to do, the times, the directions, everything. They just couldn't do it. Other people...had
some initial experience, got unpleasant rains really, and then it dried up and they couldn't
get it to go again. I think there is a reflex in Nature. A holding. I'm not sure. I just know
that they've done the same things that I've done without the success.
Participant B added a final story about his relationship with the medicine man Sun Bear.
Sun Bear believed there was a consciousness. He called them the Grandfathers [as a
name of respect]. I had this thing with Sun Bear... I didn't quite believe that he was doing
it. He'd never say. [He’d refer] to his students, the other people... I wasn't quite sure. This
was three years into it and...I'd seen some things, hey, but this could have happened
anyway. I'm also working with Jerome studying Reich's work, and he didn't like the
mystical side of things at all. So [this happened] one day in August, eastern Washington
north of Spokane up near the Canadian border, hotter than hell. It never rains out there in
July and August. I was in town.... There were about 60 people out there on the mountain.
They'd had a guy come in a couple of weeks earlier and he was going to stay there for a
month. He said he was a builder and they needed to replace the roof on the longhouse. So
he tore the roof off... Sun Bear had a room upstairs and [there were] probably seven other
bedrooms up there, for ladies who lived with the tribe, all who knew that Sun Bear was a 206
rainmaker.... The driveway that goes [by the longhouse] is just dirt, and cars go back and
forth all day long bringing food, packing people here and there, dust coming up. [Sun
Bear] had a bit of a lung problem...and the dust bothered him. So the roof was off. I get a
phone call about 3:00 in the afternoon, “The builder doesn't really know how to put this
roof back on. Can you come out?” Ok, so out I go. We talked and I stayed for dinner, and
after dinner here comes Sun Bear down the hill. He's walking a little sideways, with a
queer little altered look on him. He stops where we are and he says, "Yeah, likely a little
moisture tonight, just enough to settle the dust." Now I've been out there three to five
years now. It’s [not going to rain]; the sky is clear blue. We're up the side of the mountain
about 2000 feet that goes up to 4000 feet. I think, “Really! He's got the roof off and he's
going to make rain? All those ladies up there, they're exposed! And he's going to make
rain? No.” I got a 4-wheel drive and I took it up to the top of the mountain and now I
could see all the way to the Columbia plateau. I could almost see Portland from there, the
sky anyway. There's nothing. It's about 8:00, the sun's gone down. There's not a cloud.
So I decided to hang out. I went back down to the longhouse and every hour or so I'd go
out and look up at the sky and see stars. Stars. Stars. At 1:00 I was going to take one
more look then go to bed and I looked up in the sky and I don't see any stars. I feel this
little bit of moisture. And it starts to drizzle a little bit. Damn. I jumped in the 4-wheeler
and drove down to the base of the mountain and I turned around to see the mountain that
we lived on was covered by this big dark cloud that was just drizzling. It wasn't raining,
just drizzling. I drove up there and sure enough, it settled the dust. So in the morning I
ran into him at breakfast, so I said, " Oh, got a little rain last night?" and he said, “Yes,
brother, just enough to settle the dust." That's when I knew. That’s when I knew. A 207
thunderstorm with two inches of rain would have flooded the people out of their
bedrooms. When I talked to the ladies they said most of them had taken Visqueen and
thrown it over their dressers once they heard Sun Bear had said there might be a little
moisture. They were fine. Just enough to settle the dust. Then I knew. 208
Appendix C
Selected Precipitation Data: Florence, Oregon, 1947-2014 (NCDC, 2014)
PRCP = Precipitation (tenths of mm) -9999 = no data Mean of 2-3 stations
Tuesday, Wednesday, and Thursday Prior to Festival
Parade Day Station Name Tuesday PRCP Mean Station Name Wednesday PRCP Mean Station Name Thursday PRCP Mean 2014May18 FLORENCE 2014May13 0 FLORENCE #2 2014May14 0 0 FLORENCE 2014May15 0 FLORENCE #2 2014May13 0 0 FLORENCE #2 2014May15 0 0 2013May19 FLORENCE 2013May14 0 FLORENCE 2013May15 5 FLORENCE 2013May16 33 FLORENCE #2 2013May14 0 0 FLORENCE #2 2013May15 10 7.5 FLORENCE #2 2013May16 33 33 2012May20 FLORENCE 2012May15 0 FLORENCE 2012May16 0 FLORENCE 2012May17 0 FLORENCE #2 2012May15 0 0 FLORENCE #2 2012May16 0 0 FLORENCE #2 2012May17 0 0 2011May22 FLORENCE 2011May17 25 FLORENCE 2011May18 15 FLORENCE 2011May19 0 FLORENCE #2 2011May17 33 29 FLORENCE #2 2011May18 8 11.5 FLORENCE #2 2011May19 0 0 2010May16 FLORENCE 2010May11 5 FLORENCE 2010May12 0 FLORENCE 2010May13 0 FLORENCE #2 2010May11 3 4 FLORENCE #2 2010May12 0 0 FLORENCE #2 2010May13 0 0 2009May17 FLORENCE 2009May12 66 FLORENCE 2009May13 97 FLORENCE 2009May14 140 FLORENCE #2 2009May12 46 56 FLORENCE #2 2009May13 198 147.5 FLORENCE #2 2009May14 38 89 2008May18 FLORENCE 2008May13 0 FLORENCE 2008May14 0 FLORENCE 2008May15 0 FLORENCE #2 2008May13 0 0 FLORENCE #2 2008May14 0 0 FLORENCE #2 2008May15 0 0 2007May20 FLORENCE 2007May15 0 FLORENCE 2007May16 0 FLORENCE 2007May17 0 FLORENCE #2 2007May15 0 0 FLORENCE #2 2007May16 0 0 FLORENCE #2 2007May17 0 0 2006May21 FLORENCE 2006May16 0 FLORENCE 2006May17 0 FLORENCE 2006May18 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 2005May22 FLORENCE 20050517 114 FLORENCE 20050518 91 FLORENCE 20050519 208 HONEYMAN 20050517 188 HONEYMAN 20050518 -9999 HONEYMAN 20050519 -9999 Franzen 236 179 Franzen 25 58 Franzen 28 118 2004May16 FLORENCE 2004May11 8 FLORENCE 2004May12 165 FLORENCE 2004May13 3 HONEYMAN 2004May11 46 HONEYMAN 2004May12 0 HONEYMAN 2004May13 0 209
Parade Day Station Name Tuesday PRCP Mean Station Name Wednesday PRCP Mean Station Name Thursday PRCP Mean Franzen 23 26 Franzen 0 55 Franzen 0 1 2003May18 HONEYMAN 2003May13 0 HONEYMAN 2003May14 0 HONEYMAN 2003May15 15 Franzen 0 0 Franzen 0 0 Franzen 8 12 2002May19 HONEYMAN 2002May14 0 HONEYMAN 2002May15 0 HONEYMAN 2002May16 0 Franzen 0 0 Franzen 0 0 Franzen 71 36 2001May20 HONEYMAN 2001May15 196 HONEYMAN 2001May16 0 HONEYMAN 2001May17 0 Franzen 74 135 Franzen 0 0 Franzen 0 0 2000May21 HONEYMAN 2000May16 0 HONEYMAN 2000May17 0 HONEYMAN 2000May18 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 1999May16 HONEYMAN 1999May11 -9999 HONEYMAN 1999May12 234 HONEYMAN 1999May13 -9999 Franzen 114 114 Franzen 18 135 Franzen 107 107 1998May17 HONEYMAN 1998May12 152 HONEYMAN 1998May13 99 HONEYMAN 1998May14 -9999 Franzen 155 153 Franzen 25 62 Franzen 147 147 1997May18 HONEYMAN 1997May13 0 HONEYMAN 1997May14 0 HONEYMAN 1997May15 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 1996May19 HONEYMAN 1996May14 -9999 HONEYMAN 1996May15 -9999 Y HONEYMAN 1996May16 -9999 Y Siuslaw News 41 41 Siuslaw News 140 140 Siuslaw News 94 94 1995May21 HONEYMAN 1995May16 -9999 Y HONEYMAN 1995May17 0 0 HONEYMAN 1995May18 0 0 1994May22 HONEYMAN 1994May17 20 20 HONEYMAN 1994May18 0 0 HONEYMAN 1994May19 0 0 1993May16 HONEYMAN 1993May11 0 HONEYMAN 1993May12 15 HONEYMAN 1993May13 5 Siuslaw News 0 0 Siuslaw News 30 23 Siuslaw News 5 5 1992May17 HONEYMAN 1992May12 0 HONEYMAN 1992May13 0 HONEYMAN 1992May14 0 Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0 1991May19 HONEYMAN 1991May14 0 HONEYMAN 1991May15 0 HONEYMAN 1991May16 0 Siuslaw News 1991May14 0 0 Siuslaw News 1991May15 0 0 Siuslaw News 1991May16 0 0 1990May20 HONEYMAN 1990May15 0 0 HONEYMAN 1990May16 0 0 HONEYMAN 1990May17 0 0 1989May21 HONEYMAN 1989May16 0 HONEYMAN 1989May17 -9999 HONEYMAN 1989May18 -9999 Siuslaw News 0 0 Siuslaw News 102 102 Siuslaw News 127 127 1988May22 HONEYMAN 1988May17 5 5 HONEYMAN 1988May18 25 25 HONEYMAN 1988May19 0 0 1987May17 HONEYMAN 1987May12 130 130 HONEYMAN 1987May13 3 3 HONEYMAN 1987May14 0 0 1986May18 HONEYMAN 1986May13 84 84 HONEYMAN 1986May14 0 0 HONEYMAN 1986May15 0 0 1985May19 HONEYMAN 1985May14 51 51 HONEYMAN 1985May15 0 0 HONEYMAN 1985May16 0 0 1984May20 HONEYMAN 1984May15 20 20 HONEYMAN 1984May16 0 0 HONEYMAN 1984May17 0 0 1983May22 HONEYMAN 1983May17 0 0 HONEYMAN 1983May18 0 0 HONEYMAN 1983May19 0 0 210
Parade Day Station Name Tuesday PRCP Mean Station Name Wednesday PRCP Mean Station Name Thursday PRCP Mean 1982May16 HONEYMAN 1982May11 0 0 HONEYMAN 1982May12 0 0 HONEYMAN 1982May13 0 0 1981May17 HONEYMAN 1981May12 0 0 HONEYMAN 1981May13 0 0 HONEYMAN 1981May14 23 23 1980May18 HONEYMAN 1980May13 0 0 HONEYMAN 1980May14 0 0 HONEYMAN 1980May15 0 0 1979May20 HONEYMAN 1979May15 0 0 HONEYMAN 1979May16 0 0 HONEYMAN 1979May17 0 0 1978May21 HONEYMAN 1978May16 0 0 HONEYMAN 1978May17 0 0 HONEYMAN 1978May18 0 0 1977May22 HONEYMAN 1977May17 15 15 HONEYMAN 1977May18 10 10 HONEYMAN 1977May19 0 0 1976May23* HONEYMAN 1976May18 0 0 HONEYMAN 1976May19 0 0 HONEYMAN 1976May20 0 0 1975May18 HONEYMAN 1975May13 0 0 HONEYMAN 1975May14 13 13 HONEYMAN 1975May15 3 3 1974May19 HONEYMAN 1974May14 109 109 HONEYMAN 1974May15 79 79 HONEYMAN 1974May16 315 315 1973May20 HONEYMAN 1973May15 0 0 HONEYMAN 1973May16 0 0 HONEYMAN 1973May17 0 0 1972May21 HONEYMAN 1972May16 102 102 HONEYMAN 1972May17 140 140 HONEYMAN 1972May18 13 13 1971May23* Honeyman No May Data ND 1971May ND 1971May ND Canary ND ND ND 1970May24* CANARY 19700519 0 0 CANARY 19700520 0 0 CANARY 19700521 3 3 1969May25* CANARY 19690520 0 0 CANARY 19690521 0 0 CANARY 19690522 0 0 1968May19 CANARY 19680514 5 5 CANARY 19680515 0 0 CANARY 19680516 0 0 1967May21 CANARY 19670516 0 0 CANARY 19670517 0 0 CANARY 19670518 0 0 1966May22 CANARY 19660517 0 0 CANARY 19660518 0 0 CANARY 19660519 0 0 1965May23* CANARY 19650518 0 0 CANARY 19650519 142 142 CANARY 19650520 36 36 //1964May24* CANARY 19640519 0 0 CANARY 19640520 28 28 CANARY 19640521 86 86 1963May19 CANARY 19630514 0 0 CANARY 19630515 5 5 CANARY 19630516 0 0 1962May20 CANARY 19620515 5 5 CANARY 19620516 0 0 CANARY 19620517 0 0 1961May21 CANARY 19610516 0 0 CANARY 19610517 0 0 CANARY 19610518 0 0 1960May22 CANARY 19600517 137 137 CANARY 19600518 97 97 CANARY 19600519 5 5 1959May24* CANARY 19590519 3 3 CANARY 19590520 0 0 CANARY 19590521 0 0 1958May25* CANARY 19580520 0 0 CANARY 19580521 0 0 CANARY 19580522 5 5 1957May19 CANARY 19570514 3 3 CANARY 19570515 0 0 CANARY 19570516 0 0 1956May27* CANARY 19560522 0 0 CANARY 19560523 0 0 CANARY 19560524 0 0 1955May22 CANARY 19550517 15 15 CANARY 19550518 0 0 CANARY 19550519 0 0 1954May16 CANARY 19540511 41 41 CANARY 19540512 3 3 CANARY 19540513 0 0 1953May17 CANARY 19530512 0 0 CANARY 19530513 56 56 CANARY 19530514 43 43 1952May18 CANARY 19520513 89 89 CANARY 19520514 48 48 CANARY 19520515 0 0 1951May20 FLORENCE 19510515 0 0 FLORENCE 19510516 0 FLORENCE 19510517 0 CANARY 19510515 0 CANARY 19510516 0 0 CANARY 19510517 0 0 211
Parade Day Station Name Tuesday PRCP Mean Station Name Wednesday PRCP Mean Station Name Thursday PRCP Mean 1950May21 FLORENCE 19500516 8 FLORENCE 19500517 13 FLORENCE 19500518 0 CANARY 19500516 0 4 CANARY 19500517 33 23 CANARY 19500518 8 8 1949May29* CANARY 19490524 0 0 CANARY 19490525 0 0 CANARY 19490526 0 0 1948May23* Canary nd nd nd 1947June1* CANARY 19470527 8 8 CANARY 19470528 0 0 CANARY 19470529 0 0
Tuesday Wednesday Thursday Total (mm) 1.58 1.41 1.31
Mean (µm) 243.53 214.16 198.33 % Days without rain 58% 64% 67%
Friday, Saturday and Sunday of Festival
Station Name Friday PRCP Mean Station Name Saturday PRCP Mean Station Name Sunday PRCP Mean FLORENCE 2014May16 0 FLORENCE 2014May17 0 FLORENCE 2014May18 51 FLORENCE #2 2014May16 0 0 FLORENCE #2 2014May17 0 0 FLORENCE #2 2014May18 124 88 FLORENCE 2013May17 79 FLORENCE 2013May18 10 FLORENCE #2 2013May19 20 20 FLORENCE #2 2013May17 74 77 FLORENCE #2 2013May18 25 17.5 FLORENCE 2012May18 0 FLORENCE 2012May19 0 FLORENCE 2012May20 5 FLORENCE #2 2012May18 0 0 FLORENCE #2 2012May19 0 0 FLORENCE #2 2012May20 5 5 FLORENCE 2011May20 0 FLORENCE 2011May21 0 FLORENCE 2011May22 0 FLORENCE #2 2011May20 0 0 FLORENCE #2 2011May21 0 0 FLORENCE #2 2011May22 0 0 FLORENCE 2010May14 0 FLORENCE 2010May15 0 FLORENCE 2010May16 0 FLORENCE #2 2010May14 0 0 FLORENCE #2 2010May15 0 0 FLORENCE #2 2010May16 0 0 FLORENCE 2009May15 0 FLORENCE 2009May16 0 FLORENCE 2009May17 0 FLORENCE #2 2009May15 0 0 FLORENCE #2 2009May16 0 0 FLORENCE #2 2009May17 0 0 FLORENCE 2008May16 0 FLORENCE 2008May17 0 FLORENCE 2008May18 0 FLORENCE #2 2008May16 0 0 FLORENCE #2 2008May17 0 0 FLORENCE #2 2008May18 0 0 FLORENCE 2007May18 0 FLORENCE 2007May19 51 FLORENCE 2007May20 94 FLORENCE #2 2007May18 18 9 FLORENCE #2 2007May19 33 42 FLORENCE #2 2007May20 104 99 FLORENCE 2006May19 0 FLORENCE 2006May20 0 FLORENCE 2006May21 0 Franzen 0 0 Franzen 0 0 Franzen 10 5 212
Station Name Friday PRCP Mean Station Name Saturday PRCP Mean Station Name Sunday PRCP Mean FLORENCE 20050520 25 FLORENCE 20050521 28 FLORENCE 20050522 0 HONEYMAN 20050520 132 HONEYMAN 20050521 -9999 HONEYMAN 20050522 5 Franzen 8 55 Franzen 58 43 Franzen 0 2 FLORENCE 2004May14 0 FLORENCE 2004May15 0 FLORENCE 2004May16 3 HONEYMAN 2004May14 0 HONEYMAN 2004May15 13 HONEYMAN 2004May16 0 Franzen 0 0 Franzen 18 10 Franzen 0 1 HONEYMAN 2003May16 66 HONEYMAN 2003May17 0 HONEYMAN 2003May18 30 Franzen 86 76 Franzen 20 10 Franzen 0 15 HONEYMAN 2002May17 -9999 HONEYMAN 2002May18 -9999 HONEYMAN 2002May19 -9999 Franzen 0 0 Franzen 0 0 Franzen 18 18 HONEYMAN 2001May18 0 HONEYMAN 2001May19 0 HONEYMAN 2001May20 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 HONEYMAN 2000May19 0 HONEYMAN 2000May20 0 HONEYMAN 2000May21 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 HONEYMAN 1999May14 173 HONEYMAN 1999May15 -9999 HONEYMAN 1999May16 25 Franzen 0 87 Franzen 0 0 Franzen 147 86 HONEYMAN 1998May15 234 HONEYMAN 1998May16 -9999 HONEYMAN 1998May17 -9999 Franzen 41 138 Franzen 109 109 Franzen 89 89 HONEYMAN 1997May16 0 HONEYMAN 1997May17 0 HONEYMAN 1997May18 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 HONEYMAN 1996May17 -9999 Y HONEYMAN 1996May18 -9999 Y HONEYMAN 1996May19 -9999 Y Siuslaw News 257 257 Siuslaw News 150 150 Siuslaw News 69 69 HONEYMAN 1995May19 0 0 HONEYMAN 1995May20 0 0 HONEYMAN 1995May21 0 HONEYMAN 1994May20 0 0 HONEYMAN 1994May21 0 0 HONEYMAN 1994May22 0 0 HONEYMAN 1993May14 25 HONEYMAN 1993May15 0 HONEYMAN 1993May16 0 Siuslaw News 10 18 Siuslaw News 0 0 Siuslaw News 0 0 HONEYMAN 1992May15 0 HONEYMAN 1992May16 0 HONEYMAN 1992May17 0 Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0 HONEYMAN 1991May17 137 HONEYMAN 1991May18 -9999 HONEYMAN 1991May19 86 Siuslaw News 1991May17 81 109 Siuslaw News 1991May18 74 74 Siuslaw News 1991May19 20 53 HONEYMAN 1990May18 0 0 HONEYMAN 1990May19 20 20 HONEYMAN 1990May20 140 140 HONEYMAN 1989May19 0 HONEYMAN 1989May20 0 HONEYMAN 1989May21 0 Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0 HONEYMAN 1988May20 0 0 HONEYMAN 1988May21 0 0 HONEYMAN 1988May22 43 43 213
Station Name Friday PRCP Mean Station Name Saturday PRCP Mean Station Name Sunday PRCP Mean HONEYMAN 1987May15 0 0 HONEYMAN 1987May16 0 0 HONEYMAN 1987May17 0 0 HONEYMAN 1986May16 0 0 HONEYMAN 1986May17 0 0 HONEYMAN 1986May18 0 0 HONEYMAN 1985May17 0 0 HONEYMAN 1985May18 0 0 HONEYMAN 1985May19 0 0 HONEYMAN 1984May18 0 0 HONEYMAN 1984May19 76 76 HONEYMAN 1984May20 51 51 HONEYMAN 1983May20 0 0 HONEYMAN 1983May21 0 0 HONEYMAN 1983May22 0 0 HONEYMAN 1982May14 0 0 HONEYMAN 1982May15 5 5 HONEYMAN 1982May16 0 0 HONEYMAN 1981May15 0 0 HONEYMAN 1981May16 33 33 HONEYMAN 1981May17 104 104 HONEYMAN 1980May16 0 0 HONEYMAN 1980May17 0 0 HONEYMAN 1980May18 0 0 HONEYMAN 1979May18 0 0 HONEYMAN 1979May19 0 0 HONEYMAN 1979May20 0 0 HONEYMAN 1978May19 0 0 HONEYMAN 1978May20 0 0 HONEYMAN 1978May21 0 0 HONEYMAN 1977May20 0 0 HONEYMAN 1977May21 51 51 HONEYMAN 1977May22 0 0 HONEYMAN 1976May21 0 0 HONEYMAN 1976May22 0 0 HONEYMAN 1976May23 53 53 HONEYMAN 1975May16 0 0 HONEYMAN 1975May17 0 0 HONEYMAN 1975May18 23 23 HONEYMAN 1974May17 0 0 HONEYMAN 1974May18 56 56 HONEYMAN 1974May19 0 0 HONEYMAN 1973May18 0 0 HONEYMAN 1973May19 0 0 HONEYMAN 1973May20 0 0 HONEYMAN 1972May19 3 3 HONEYMAN 1972May20 10 10 HONEYMAN 1972May21 64 64 1971May21 ND 1971May22 ND Y 1971May23 ND ND ND ND CANARY 19700522 10 10 CANARY 19700523 5 5 CANARY 19700524 3 3 CANARY 19690523 0 0 CANARY 19690524 43 43 CANARY 19690525 0 0 CANARY 19680517 0 0 CANARY 19680518 0 0 CANARY 19680519 165 165 CANARY 19670519 0 0 CANARY 19670520 0 0 CANARY 19670521 0 0 CANARY 19660520 0 0 CANARY 19660521 33 33 CANARY 19660522 8 8 CANARY 19650521 0 0 CANARY 19650522 0 0 CANARY 19650523 0 0 CANARY 19640522 0 0 CANARY 19640523 0 0 CANARY 19640524 0 0 CANARY 19630517 0 0 CANARY 19630518 0 0 CANARY 19630519 0 0 CANARY 19620518 5 5 CANARY 19620519 38 38 CANARY 19620520 13 13 CANARY 19610519 0 0 CANARY 19610520 13 13 CANARY 19610521 10 10 CANARY 19600520 376 376 CANARY 19600521 122 122 CANARY 19600522 84 84 CANARY 19590522 0 0 CANARY 19590523 0 0 CANARY 19590524 0 0 CANARY 19580523 46 46 CANARY 19580524 64 64 CANARY 19580525 0 0 CANARY 19570517 279 279 CANARY 19570518 178 178 CANARY 19570519 48 48 CANARY 19560525 0 0 CANARY 19560526 104 104 CANARY 19560527 13 13 CANARY 19550520 0 0 CANARY 19550521 0 0 CANARY 19550522 0 0 214
Station Name Friday PRCP Mean Station Name Saturday PRCP Mean Station Name Sunday PRCP Mean CANARY 19540514 0 0 CANARY 19540515 0 0 CANARY 19540516 0 0 CANARY 19530515 46 46 CANARY 19530516 0 0 CANARY 19530517 13 13 CANARY 19520516 0 0 CANARY 19520517 0 0 CANARY 19520518 3 3 FLORENCE 19510518 0 FLORENCE 19510519 0 FLORENCE 19510520 0 CANARY 19510518 0 0 CANARY 19510519 0 0 CANARY 19510520 0 0 FLORENCE 19500519 0 FLORENCE 19500520 0 FLORENCE 19500521 0 CANARY 19500519 0 0 CANARY 19500520 0 0 CANARY 19500521 0 0 CANARY 19490527 0 0 CANARY 19490528 0 0 CANARY 19490529 0 0 nd nd nd CANARY 19470530 10 10 CANARY 19470531 23 23 CANARY 19470601 84 84
Friday Saturday Sunday Total (mm) 1.60 1.33 1.47
Mean (µm) 242.58 201.43 226.46 % Days without rain 74% 62% 53%
Monday – Thursday Following Festival
Station Name Monday Prcp. Mean Station Name Tuesday Prcp. Mean Station Name Wednesday Prcp. Mean Station Name Thursday Prcp. Mean FLORENCE 2014May19 140 FLORENCE 2014May20 0 FLORENCE 2014May21 0 FLORENCE 2014May22 0 FLORENCE #2 2014May19 66 103 FLORENCE #2 2014May20 0 0 FLORENCE #2 2014May21 0 0 FLORENCE #2 2014May22 0 0 FLORENCE #2 2013May20 0 0 FLORENCE 2013May21 305 FLORENCE 2013May22 262 FLORENCE #2 2013May23 79 79 FLORENCE #2 2013May21 312 309 FLORENCE #2 2013May22 284 273 FLORENCE 2012May21 147 FLORENCE 2012May22 79 FLORENCE 2012May23 76 FLORENCE 2012May24 193 FLORENCE #2 2012May21 150 149 FLORENCE #2 2012May22 79 79 FLORENCE #2 2012May23 94 85 FLORENCE #2 2012May24 218 205.5 FLORENCE 2011May23 25 FLORENCE 2011May24 0 FLORENCE 2011May25 150 FLORENCE 2011May26 152 FLORENCE #2 2011May23 25 25 FLORENCE #2 2011May24 28 14 FLORENCE #2 2011May25 122 136 FLORENCE #2 2011May26 335 243.5 FLORENCE 2010May17 13 FLORENCE 2010May18 28 FLORENCE 2010May19 99 FLORENCE 2010May20 150 FLORENCE #2 2010May17 13 13 FLORENCE #2 2010May18 28 28 FLORENCE #2 2010May19 130 114.5 FLORENCE #2 2010May20 38 94 FLORENCE 2009May18 0 FLORENCE 2009May19 61 FLORENCE 2009May20 0 FLORENCE 2009May21 0 FLORENCE #2 2009May18 15 8 FLORENCE #2 2009May19 46 53.5 FLORENCE #2 2009May20 0 0 FLORENCE #2 2009May21 0 0 FLORENCE 2008May19 0 FLORENCE 2008May20 71 FLORENCE 2008May21 109 FLORENCE 2008May22 18 FLORENCE #2 2008May19 0 0 FLORENCE #2 2008May20 102 86.5 FLORENCE #2 2008May21 86 97.5 FLORENCE #2 2008May22 10 14 215
Station Name Monday Prcp. Mean Station Name Tuesday Prcp. Mean Station Name Wednesday Prcp. Mean Station Name Thursday Prcp. Mean FLORENCE 2007May21 10 FLORENCE 2007May22 0 FLORENCE 2007May22 0 FLORENCE 2007May24 8 FLORENCE #2 2007May21 0 5 FLORENCE #2 2007May22 0 0 FLORENCE #2 2007May22 0 0 FLORENCE #2 2007May24 8 8 FLORENCE 2006May22 15 FLORENCE 2006May23 208 FLORENCE 2006May24 41 FLORENCE 2006May25 3 Franzen 127 71 Franzen 69 139 Franzen 0 21 Franzen 203 103 FLORENCE 20050523 71 FLORENCE 20050524 0 FLORENCE 20050525 0 FLORENCE 20050526 0 HONEYMAN 20050523 0 HONEYMAN 20050524 0 HONEYMAN 20050525 0 HONEYMAN 20050526 0 Franzen 0 24 Franzen 0 0 Franzen 0 0 Franzen 0 0 FLORENCE 2004May17 25 FLORENCE 2004May18 0 FLORENCE 2004May19 38 FLORENCE 2004May20 20 HONEYMAN 2004May17 0 HONEYMAN 2004May18 20 HONEYMAN 2004May19 8 HONEYMAN 2004May20 0 Franzen 10 12 Franzen 25 15 Franzen 0 15 Franzen 5 8 HONEYMAN 2003May19 3 HONEYMAN 2003May20 0 HONEYMAN 2003May21 0 HONEYMAN 2003May22 0 Franzen 0 2 Franzen 0 0 Franzen 0 0 Franzen 0 0 HONEYMAN 2002May20 79 HONEYMAN 2002May21 13 HONEYMAN 2002May22 56 HONEYMAN 2002May23 0 Franzen 0 40 Franzen 74 44 Franzen 0 28 Franzen 0 0 HONEYMAN 2001May21 0 HONEYMAN 2001May22 0 HONEYMAN 2001May23 0 HONEYMAN 2001May24 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 HONEYMAN 2000May22 0 HONEYMAN 2000May23 0 HONEYMAN 2000May24 53 HONEYMAN 2000May25 0 Franzen 0 0 Franzen 0 0 Franzen 0 27 Franzen 33 17 HONEYMAN 1999May17 -9999 HONEYMAN 1999May18 229 HONEYMAN 1999May19 0 HONEYMAN 1999May20 0 Franzen 122 122 Franzen 36 133 Franzen 0 0 Franzen 0 0 HONEYMAN 1998May18 249 HONEYMAN 1998May19 5 HONEYMAN 1998May20 157 HONEYMAN 1998May21 307 Franzen 0 125 Franzen 69 37 Franzen 262 210 Franzen 18 163 HONEYMAN 1997May19 0 HONEYMAN 1997May20 0 HONEYMAN 1997May21 0 HONEYMAN 1997May22 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 Franzen 0 0 HONEYMAN 1996May20 551 HONEYMAN 1996May21 183 HONEYMAN 1996May22 94 HONEYMAN 1996May23 -9999 Y Siuslaw News 0 276 Siuslaw News 234 209 Siuslaw News 81 88 Siuslaw News 58 58 HONEYMAN 1995May22 0 0 HONEYMAN 1995May23 0 0 HONEYMAN 1995May24 0 0 HONEYMAN 1995May25 0 0 HONEYMAN 1994May23 0 0 HONEYMAN 1994May24 0 0 HONEYMAN 1994May25 0 0 HONEYMAN 1994May26 0 0 HONEYMAN 1993May17 0 HONEYMAN 1993May18 0 HONEYMAN 1993May19 152 HONEYMAN 1993May20 5 Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 138 145 Siuslaw News 61 33 HONEYMAN 1992May18 0 HONEYMAN 1992May19 0 HONEYMAN 1992May20 0 HONEYMAN 1992May21 0 Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0 HONEYMAN 1991May20 5 HONEYMAN 1991May21 0 HONEYMAN 1991May22 0 HONEYMAN 1991May23 0 Siuslaw News 1991May20 0 3 Siuslaw News 1991May21 0 0 Siuslaw News 1991May22 0 0 Siuslaw News 1991May23 0 0 216
Station Name Monday Prcp. Mean Station Name Tuesday Prcp. Mean Station Name Wednesday Prcp. Mean Station Name Thursday Prcp. Mean HONEYMAN 1990May21 107 107 HONEYMAN 1990May22 127 127 HONEYMAN 1990May23 56 56 HONEYMAN 1990May24 61 61 HONEYMAN 1989May22 -9999 HONEYMAN 1989May23 -9999 HONEYMAN 1989May24 25 HONEYMAN 1989May25 165 Siuslaw News 203 203 Siuslaw News 152 152 Siuslaw News 193 109 Siuslaw News 8 87 HONEYMAN 1988May23 0 0 HONEYMAN 1988May24 0 0 HONEYMAN 1988May25 0 0 HONEYMAN 1988May26 46 46 HONEYMAN 1987May18 0 0 HONEYMAN 1987May19 0 0 HONEYMAN 1987May20 0 0 HONEYMAN 1987May21 0 0 HONEYMAN 1986May19 0 0 HONEYMAN 1986May20 226 226 HONEYMAN 1986May21 191 191 HONEYMAN 1986May22 28 28 HONEYMAN 1985May20 0 0 HONEYMAN 1985May21 0 0 HONEYMAN 1985May22 0 0 HONEYMAN 1985May23 0 0 HONEYMAN 1984May21 0 0 HONEYMAN 1984May22 183 183 HONEYMAN 1984May23 41 41 HONEYMAN 1984May24 13 13 HONEYMAN 1983May23 0 0 HONEYMAN 1983May24 0 0 HONEYMAN 1983May25 5 5 HONEYMAN 1983May26 0 0 HONEYMAN 1982May17 36 36 HONEYMAN 1982May18 0 0 HONEYMAN 1982May19 0 0 HONEYMAN 1982May20 0 0 HONEYMAN 1981May18 168 168 HONEYMAN 1981May19 0 0 HONEYMAN 1981May20 0 0 HONEYMAN 1981May21 20 20 HONEYMAN 1980May19 0 0 HONEYMAN 1980May20 0 0 HONEYMAN 1980May21 46 46 HONEYMAN 1980May22 51 51 HONEYMAN 1979May21 0 0 HONEYMAN 1979May22 0 0 HONEYMAN 1979May23 8 8 HONEYMAN 1979May24 3 3 HONEYMAN 1978May22 10 10 HONEYMAN 1978May23 165 165 HONEYMAN 1978May24 3 3 HONEYMAN 1978May25 102 102 HONEYMAN 1977May23 38 38 HONEYMAN 1977May24 0 0 HONEYMAN 1977May25 13 13 HONEYMAN 1977May26 130 130 HONEYMAN 1976May24 3 3 HONEYMAN 1976May25 0 0 HONEYMAN 1976May26 56 56 HONEYMAN 1976May27 13 13 HONEYMAN 1975May19 5 5 HONEYMAN 1975May20 8 8 HONEYMAN 1975May21 0 0 HONEYMAN 1975May22 5 5 HONEYMAN 1974May20 0 0 HONEYMAN 1974May21 0 0 HONEYMAN 1974May22 0 0 HONEYMAN 1974May23 10 10 HONEYMAN 1973May21 0 0 HONEYMAN 1973May22 160 160 HONEYMAN 1973May23 277 277 HONEYMAN 1973May24 0 0 HONEYMAN 1972May22 81 81 HONEYMAN 1972May23 0 0 HONEYMAN 1972May24 0 0 HONEYMAN 1972May25 0 0 1971May ND 1971May ND 1971May ND 1971May ND ND ND ND ND CANARY 19700525 0 0 CANARY 19700526 0 0 CANARY 19700527 0 0 CANARY 19700528 0 0 CANARY 19690526 66 66 CANARY 19690527 53 53 CANARY 19690528 0 0 CANARY 19690529 142 142 CANARY 19680520 8 8 CANARY 19680521 61 61 CANARY 19680522 13 13 CANARY 19680523 127 127 CANARY 19670522 0 0 CANARY 19670523 0 0 CANARY 19670524 0 0 CANARY 19670525 0 0 CANARY 19660523 0 0 CANARY 19660524 0 0 CANARY 19660525 0 0 CANARY 19660526 5 5 CANARY 19650524 0 0 CANARY 19650525 0 0 CANARY 19650526 0 0 CANARY 19650527 0 0 CANARY 19640525 0 0 CANARY 19640526 0 0 CANARY 19640527 0 0 CANARY 19640528 0 0 CANARY 19630520 0 0 CANARY 19630521 0 0 CANARY 19630522 18 18 CANARY 19630523 0 0 CANARY 19620521 0 0 CANARY 19620522 43 43 CANARY 19620523 91 91 CANARY 19620524 46 46 CANARY 19610523 36 36 CANARY 19610524 0 0 CANARY 19610525 0 0 CANARY 19610526 358 358 CANARY 19600523 122 122 CANARY 19600524 173 173 CANARY 19600525 218 218 CANARY 19600526 15 15 CANARY 19590525 23 23 CANARY 19590526 8 8 CANARY 19590527 10 10 CANARY 19590528 0 0 217
Station Name Monday Prcp. Mean Station Name Tuesday Prcp. Mean Station Name Wednesday Prcp. Mean Station Name Thursday Prcp. Mean CANARY 19580526 13 13 CANARY 19580527 0 0 CANARY 19580528 25 25 CANARY 19580529 0 0 CANARY 19570520 28 28 CANARY 19570521 0 0 CANARY 19570522 30 30 CANARY 19570523 0 0 CANARY 19560528 0 0 CANARY 19560529 0 0 CANARY 19560530 69 69 CANARY 19560531 33 33 CANARY 19550523 3 3 CANARY 19550524 0 0 CANARY 19550525 25 25 CANARY 19550527 5 5 CANARY 19540517 0 0 CANARY 19540518 0 0 CANARY 19540519 0 0 CANARY 19540520 0 0 CANARY 19530518 282 282 CANARY 19530519 79 79 CANARY 19530520 43 43 CANARY 19530521 307 307 CANARY 19520519 8 8 CANARY 19520520 58 58 CANARY 19520521 18 18 CANARY 19520522 0 0 FLORENCE 19510521 0 FLORENCE 19510522 13 FLORENCE 19510523 157 FLORENCE 19510524 3 CANARY 19510521 0 0 CANARY 19510522 0 7 CANARY 19510523 241 199 CANARY 19510524 15 9 FLORENCE 19500522 0 FLORENCE 19500523 0 FLORENCE 19500524 0 0 FLORENCE 19500525 0 CANARY 19500522 0 0 CANARY 19500523 0 0 CANARY 19500525 0 0 CANARY 19490530 nd CANARY 19490531 79 79 CANARY 19490601 20 20 CANARY 19490602 0 0 nd nd nd nd CANARY 19470602 188 188 CANARY 19470603 356 356 CANARY 19470604 23 23 CANARY 19470605 51 51
Monday Tuesday Wednesday Thursday Total (mm) 2.41 3.09 2.85 2.69
Mean (µm) 370.15 467.42 431.36 408.03 % Days without rain 47% 56% 44% 45%
218
Coastal Communities Precipitation – Days in May 1947-2014 (tenths of mm)
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Tuesday 19470513 0 ND 0 0 0 Wednesday 19470514 0 ND 0 0 0 Thursday 19470515 0 ND 0 0 0 Friday 19470516 0 ND 0 0 0 Saturday 19470517 0 ND 0 0 0 Sunday 19470518 3 ND 0 0 1 Monday 19470519 0 ND 0 0 0 Tuesday 19470520 0 ND 0 0 0 Wednesday 19470521 0 ND 0 0 0 Thursday 19470522 0 ND 0 0 0
Tuesday 19480511 0 ND ND 0 0 Wednesday 19480512 43 ND ND 30 37 Thursday 19480513 13 ND ND 28 21 Friday 19480514 13 ND ND 38 26 Saturday 19480515 3 ND ND 0 2 Sunday 19480516 107 ND ND 208 158 Monday 19480517 0 ND ND 0 0 Tuesday 19480518 23 ND ND 18 21 Wednesday 19480519 58 ND ND 66 62 Thursday 19480520 0 ND ND 0 0
Tuesday 19490517 5 ND 0 0 2 Wednesday 19490518 10 ND 0 0 3 Thursday 19490519 48 ND 58 58 55 Friday 19490520 165 ND 81 109 118 Saturday 19490521 25 ND 0 5 10 Sunday 19490522 33 ND 0 0 11 Monday 19490523 15 ND 15 3 11 Tuesday 19490524 0 ND 0 0 0 Wednesday 19490525 0 ND 0 0 0 Thursday 19490526 0 ND 0 0 0
Tuesday 19500516 18 ND 0 13 10 Wednesday 19500517 51 ND 18 15 28 Thursday 19500518 3 ND 13 0 5 Friday 19500519 0 ND 0 0 0 Saturday 19500520 0 ND 0 0 0 Sunday 19500521 0 ND 0 0 0 Monday 19500522 3 ND 0 0 1 Tuesday 19500523 0 ND 0 0 0 219
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Wednesday 19500524 0 ND 0 0 0 Thursday 19500525 0 ND 0 0 0
Tuesday 19510515 ND ND 0 0 0 Wednesday 19510516 ND ND 0 0 0 Thursday 19510517 ND ND 0 3 2 Friday 19510518 ND ND 0 0 0 Saturday 19510519 ND ND 0 0 0 Sunday 19510520 ND ND 0 0 0 Monday 19510521 ND ND 0 0 0 Tuesday 19510522 ND ND 0 3 2 Wednesday 19510523 ND ND 91 8 50 Thursday 19510524 ND ND 10 0 5
Tuesday 19520513 74 ND 41 33 49 Wednesday 19520514 28 ND 33 5 22 Thursday 19520515 0 ND 0 0 0 Friday 19520516 0 ND 0 0 0 Saturday 19520517 0 ND 0 0 0 Sunday 19520518 3 ND 3 0 2 Monday 19520519 13 ND 5 33 17 Tuesday 19520520 8 ND 30 15 18 Wednesday 19520521 8 ND 0 3 4 Thursday 19520522 0 ND 0 0 0
Tuesday 19530512 0 ND 0 0 0 Wednesday 19530513 23 ND 23 61 36 Thursday 19530514 43 ND 13 20 25 Friday 19530515 13 ND 8 8 10 Saturday 19530516 0 ND 0 13 4 Sunday 19530517 20 ND 8 36 21 Monday 19530518 318 ND 272 208 266 Tuesday 19530519 25 ND 76 10 37 Wednesday 19530520 160 ND 71 178 136 Thursday 19530521 86 ND 251 150 162
Tuesday 19540511 10 ND 30 23 21 Wednesday 19540512 0 ND 0 0 0 Thursday 19540513 0 ND 0 0 0 Friday 19540514 0 ND 0 0 0 Saturday 19540515 0 ND 0 0 0 Sunday 19540516 0 ND 0 0 0 Monday 19540517 0 ND 0 0 0 Tuesday 19540518 0 ND 0 0 0 Wednesday 19540519 0 ND 0 0 0 220
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Thursday 19540520 0 ND 0 0 0
Tuesday 19550517 5 ND 8 5 6 Wednesday 19550518 0 ND 0 0 0 Thursday 19550519 0 ND 0 0 0 Friday 19550520 0 ND 0 0 0 Saturday 19550521 0 ND 0 0 0 Sunday 19550522 0 ND 0 0 0 Monday 19550523 0 ND 0 5 2 Tuesday 19550524 0 ND 0 3 1 Wednesday 19550525 10 ND 23 0 11 Thursday 19550526 94 ND 25 8 42
Tuesday 19560515 0 ND 0 0 0 Wednesday 19560516 0 ND 0 0 0 Thursday 19560517 0 ND 0 0 0 Friday 19560518 0 ND 0 0 0 Saturday 19560519 0 ND 0 0 0 Sunday 19560520 13 ND 13 10 12 Monday 19560521 0 ND 0 0 0 Tuesday 19560522 0 ND 0 0 0 Wednesday 19560523 0 ND 0 0 0 Thursday 19560524 0 ND 0 0 0
Tuesday 19570514 0 ND 0 0 0 Wednesday 19570515 0 ND 0 0 0 Thursday 19570516 0 ND 41 0 14 Friday 19570517 381 ND 284 302 322 Saturday 19570518 8 ND 79 81 56 Sunday 19570519 61 ND 33 91 62 Monday 19570520 51 ND 64 28 48 Tuesday 19570521 0 ND 0 0 0 Wednesday 19570522 56 ND 41 84 60 Thursday 19570523 0 ND 0 3 1
Tuesday 19580513 0 ND 0 0 0 Wednesday 19580514 0 ND 0 0 0 Thursday 19580515 0 ND 0 0 0 Friday 19580516 0 ND 0 0 0 Saturday 19580517 0 ND 0 0 0 Sunday 19580518 76 ND 0 28 35 Monday 19580519 20 ND 173 0 64 Tuesday 19580520 0 ND 0 0 0 Wednesday 19580521 0 ND 0 0 0 Thursday 19580522 41 ND 5 71 39 221
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Tuesday 19590512 0 ND 0 0 0 Wednesday 19590513 0 ND 0 0 0 Thursday 19590514 142 ND 66 102 103 Friday 19590515 0 ND 28 69 32 Saturday 19590516 23 ND 28 58 36 Sunday 19590517 56 ND 66 69 64 Monday 19590518 36 ND 135 89 87 Tuesday 19590519 5 ND 8 0 4 Wednesday 19590520 0 ND 0 0 0 Thursday 19590521 0 ND 0 0 0
Tuesday 19600517 137 ND 160 122 140 Wednesday 19600518 28 ND 18 10 19 Thursday 19600519 66 ND 76 0 47 Friday 19600520 305 ND 330 295 310 Saturday 19600521 91 ND 305 25 140 Sunday 19600522 38 ND 89 46 58 Monday 19600523 109 ND 71 135 105 Tuesday 19600524 97 ND 145 122 121 Wednesday 19600525 127 ND 224 183 178 Thursday 19600526 53 ND 33 56 47
Tuesday 19610516 0 ND 0 0 0 Wednesday 19610517 0 ND 3 3 2 Thursday 19610518 0 ND 0 3 1 Friday 19610519 0 ND 0 0 0 Saturday 19610520 5 ND 5 5 5 Sunday 19610521 23 ND 0 0 8 Monday 19610522 71 ND 58 15 48 Tuesday 19610523 122 ND 10 69 67 Wednesday 19610524 13 ND 0 0 4 Thursday 19610525 0 ND 0 0 0
Tuesday 19620515 8 ND 5 10 8 Wednesday 19620516 0 ND 0 0 0 Thursday 19620517 0 ND 0 0 0 Friday 19620518 28 ND 10 3 14 Saturday 19620519 66 ND 56 91 71 Sunday 19620520 8 ND 13 23 15 Monday 19620521 0 ND 0 0 0 Tuesday 19620522 94 ND 28 28 50 Wednesday 19620523 51 ND 56 15 41 Thursday 19620524 5 ND 18 51 25
222
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Tuesday 19630514 0 ND 0 0 0 Wednesday 19630515 23 ND 0 0 8 Thursday 19630516 0 ND 0 0 0 Friday 19630517 0 ND 0 0 0 Saturday 19630518 0 ND 0 0 0 Sunday 19630519 0 ND 0 0 0 Monday 19630520 0 ND 3 0 1 Tuesday 19630521 0 ND 0 3 1 Wednesday 19630522 5 ND 28 0 11 Thursday 19630523 0 ND 0 0 0
Tuesday 19640512 28 ND 58 25 37 Wednesday 19640513 18 ND 5 0 8 Thursday 19640514 0 ND 0 0 0 Friday 19640515 0 ND 0 0 0 Saturday 19640516 0 ND 0 3 1 Sunday 19640517 0 ND 15 0 5 Monday 19640518 0 ND 0 0 0 Tuesday 19640519 0 ND 0 0 0 Wednesday 19640520 122 ND 20 8 50 Thursday 19640521 30 ND 71 8 36
Tuesday 19650511 0 ND 0 0 0 Wednesday 19650512 0 ND 0 0 0 Thursday 19650513 0 ND 0 0 0 Friday 19650514 0 ND 0 0 0 Saturday 19650515 89 ND 0 56 48 Sunday 19650516 86 ND 66 43 65 Monday 19650517 5 ND 0 0 2 Tuesday 19650518 0 ND 0 10 3 Wednesday 19650519 198 ND 112 99 136 Thursday 19650520 18 ND 58 8 28
Tuesday 19660517 0 ND 0 0 0 Wednesday 19660518 0 ND 0 0 0 Thursday 19660519 0 ND 0 0 0 Friday 19660520 0 ND 0 0 0 Saturday 19660521 20 ND 15 13 16 Sunday 19660522 0 ND 0 0 0 Monday 19660523 0 ND 0 0 0 Tuesday 19660524 0 ND 10 0 3 Wednesday 19660525 0 ND 0 0 0 Thursday 19660526 10 ND 8 10 9
Tuesday 19670516 0 ND 0 0 0 223
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Wednesday 19670517 0 ND 0 0 0 Thursday 19670518 0 ND 0 0 0 Friday 19670519 0 ND 0 0 0 Saturday 19670520 0 ND 0 0 0 Sunday 19670521 0 ND 0 0 0 Monday 19670522 0 ND 0 0 0 Tuesday 19670523 0 ND 0 0 0 Wednesday 19670524 0 ND 0 0 0 Thursday 19670525 0 ND 0 0 0
Tuesday 19680514 0 ND 0 0 0 Wednesday 19680515 0 ND 0 0 0 Thursday 19680516 0 ND 0 0 0 Friday 19680517 0 ND 0 0 0 Saturday 19680518 15 ND 0 23 13 Sunday 19680519 157 ND 160 89 135 Monday 19680520 15 ND 36 38 30 Tuesday 19680521 28 ND 127 130 95 Wednesday 19680522 66 ND 3 53 41 Thursday 19680523 157 ND 114 61 111
Tuesday 19690513 43 ND 0 3 15 Wednesday 19690514 109 ND 33 10 51 Thursday 19690515 0 ND 0 0 0 Friday 19690516 0 ND 0 0 0 Saturday 19690517 0 ND 0 0 0 Sunday 19690518 66 ND 25 117 69 Monday 19690519 25 ND 91 0 39 Tuesday 19690520 0 ND 0 0 0 Wednesday 19690521 0 ND 0 0 0 Thursday 19690522 0 ND 0 0 0
Tuesday 19700512 41 ND 13 15 23 Wednesday 19700513 0 ND 0 0 0 Thursday 19700514 0 ND 0 0 0 Friday 19700515 0 ND 0 0 0 Saturday 19700516 5 ND 0 0 2 Sunday 19700517 0 ND 0 0 0 Monday 19700518 0 ND 0 0 0 Tuesday 19700519 0 ND 0 0 0 Wednesday 19700520 8 ND 0 0 3 Thursday 19700521 0 ND 0 0 0
Tuesday 19710511 0 ND 0 0 0 Wednesday 19710512 58 ND 0 86 48 224
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Thursday 19710513 10 ND 119 15 48 Friday 19710514 0 ND 41 0 14 Saturday 19710515 119 ND 25 97 80 Sunday 19710516 28 ND 122 5 52 Monday 19710517 43 ND 3 0 15 Tuesday 19710518 5 ND 0 0 2 Wednesday 19710519 36 ND 23 0 20 Thursday 19710520 30 ND 15 15 20
Tuesday 19720516 137 ND 130 127 131 Wednesday 19720517 71 ND 183 18 91 Thursday 19720518 112 ND 51 43 69 Friday 19720519 0 ND 8 0 3 Saturday 19720520 5 ND 0 0 2 Sunday 19720521 38 ND 15 28 27 Monday 19720522 99 ND 61 23 61 Tuesday 19720523 0 ND 5 0 2 Wednesday 19720524 0 ND 0 0 0 Thursday 19720525 0 ND 0 0 0
Tuesday 19730515 0 ND 0 0 0 Wednesday 19730516 0 ND 0 0 0 Thursday 19730517 0 ND 0 0 0 Friday 19730518 0 ND 0 0 0 Saturday 19730519 3 ND 0 3 2 Sunday 19730520 10 ND 0 0 3 Monday 19730521 0 ND 0 0 0 Tuesday 19730522 0 ND 0 0 0 Wednesday 19730523 254 ND 25 124 134 Thursday 19730524 173 ND 302 147 207
Tuesday 19740514 178 ND 20 71 90 Wednesday 19740515 43 ND 157 38 79 Thursday 19740516 36 ND 152 178 122 Friday 19740517 28 ND 10 135 58 Saturday 19740518 13 ND 155 18 62 Sunday 19740519 0 ND 25 0 8 Monday 19740520 0 ND 3 0 1 Tuesday 19740521 0 ND 0 0 0 Wednesday 19740522 13 ND 0 5 6 Thursday 19740523 18 ND 0 0 6
Tuesday 19750513 0 ND 0 0 0 Wednesday 19750514 10 ND 5 0 5 Thursday 19750515 15 ND 3 0 6 225
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Friday 19750516 0 ND 0 0 0 Saturday 19750517 0 ND 0 0 0 Sunday 19750518 43 ND 0 0 14 Monday 19750519 36 ND 5 28 23 Tuesday 19750520 0 ND 5 0 2 Wednesday 19750521 13 ND 0 0 4 Thursday 19750522 25 ND 0 25 17
Tuesday 19760511 0 ND 23 0 8 Wednesday 19760512 0 ND 0 0 0 Thursday 19760513 0 ND 0 0 0 Friday 19760514 0 ND 0 0 0 Saturday 19760515 0 ND 0 0 0 Sunday 19760516 10 ND 0 5 5 Monday 19760517 0 ND 0 0 0 Tuesday 19760518 0 ND 0 0 0 Wednesday 19760519 15 ND 0 0 5 Thursday 19760520 0 ND 0 0 0
Tuesday 19770517 8 ND 56 0 21 Wednesday 19770518 20 ND 5 25 17 Thursday 19770519 0 ND 0 0 0 Friday 19770520 8 ND 0 10 6 Saturday 19770521 25 ND 81 20 42 Sunday 19770522 3 ND 0 5 3 Monday 19770523 41 ND 25 51 39 Tuesday 19770524 117 ND 3 0 40 Wednesday 19770525 132 ND 0 91 74 Thursday 19770526 89 ND 178 53 107
Tuesday 19780516 5 ND 51 0 19 Wednesday 19780517 0 ND 3 0 1 Thursday 19780518 0 ND 0 0 0 Friday 19780519 0 ND 0 0 0 Saturday 19780520 0 ND 0 0 0 Sunday 19780521 5 ND 0 0 2 Monday 19780522 36 ND 10 0 15 Tuesday 19780523 10 ND 5 74 30 Wednesday 19780524 3 ND 46 122 57 Thursday 19780525 10 ND 30 5 15
Tuesday 19790515 0 ND 0 3 1 Wednesday 19790516 5 ND 0 0 2 Thursday 19790517 0 ND 0 0 0 Friday 19790518 0 ND 0 0 0 226
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Saturday 19790519 0 ND 0 0 0 Sunday 19790520 0 ND 0 0 0 Monday 19790521 0 ND 0 0 0 Tuesday 19790522 0 ND 0 0 0 Wednesday 19790523 28 ND 5 0 11 Thursday 19790524 0 ND 0 0 0
Tuesday 19800513 0 ND 0 0 0 Wednesday 19800514 5 ND 0 0 2 Thursday 19800515 3 ND 0 0 1 Friday 19800516 0 ND 0 0 0 Saturday 19800517 0 ND 0 0 0 Sunday 19800518 0 ND 0 0 0 Monday 19800519 0 ND 0 0 0 Tuesday 19800520 0 ND 0 0 0 Wednesday 19800521 66 ND 3 28 32 Thursday 19800522 122 ND 86 20 76
Tuesday 19810512 0 ND 0 0 0 Wednesday 19810513 0 ND 0 10 3 Thursday 19810514 20 ND 28 33 27 Friday 19810515 173 ND 102 155 143 Saturday 19810516 5 ND 51 10 22 Sunday 19810517 122 ND 46 132 100 Monday 19810518 71 ND 180 18 90 Tuesday 19810519 0 ND 5 3 3 Wednesday 19810520 3 ND 0 0 1 Thursday 19810521 5 ND 13 61 26
Tuesday 19820511 0 ND 0 0 0 Wednesday 19820512 0 ND 0 0 0 Thursday 19820513 0 ND 0 0 0 Friday 19820514 0 ND 0 0 0 Saturday 19820515 0 ND 0 0 0 Sunday 19820516 15 ND 0 38 18 Monday 19820517 0 ND 74 8 27 Tuesday 19820518 5 ND 0 0 2 Wednesday 19820519 0 ND 0 0 0 Thursday 19820520 0 ND 0 0 0
Tuesday 19830517 0 ND 0 0 0 Wednesday 19830518 5 ND 0 0 2 Thursday 19830519 0 ND 0 0 0 Friday 19830520 0 ND 0 0 0 Saturday 19830521 0 ND 0 0 0 227
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Sunday 19830522 0 ND 0 0 0 Monday 19830523 0 ND 0 0 0 Tuesday 19830524 0 ND 0 0 0 Wednesday 19830525 0 ND 0 0 0 Thursday 19830526 0 ND 0 0 0
Tuesday 19840615 0 ND 48 48 32 Wednesday 19840616 0 ND 8 0 3 Thursday 19840617 0 ND 0 0 0 Friday 19840618 0 ND 0 0 0 Saturday 19840619 3 ND 0 74 26 Sunday 19840620 127 ND 81 0 69 Monday 19840621 81 ND 0 0 27 Tuesday 19840622 3 ND 36 145 61 Wednesday 19840623 0 ND 173 3 59 Thursday 19840624 0 ND 15 8 8
Tuesday 19850514 5 ND 20 5 10 Wednesday 19850515 0 ND 0 0 0 Thursday 19850516 0 ND 0 0 0 Friday 19850517 0 ND 20 0 7 Saturday 19850518 0 ND 0 0 0 Sunday 19850519 0 ND 0 3 1 Monday 19850520 0 ND 0 0 0 Tuesday 19850521 0 ND 0 0 0 Wednesday 19850522 0 ND 0 0 0 Thursday 19850523 5 ND 3 3 4
Tuesday 19860513 102 ND 89 81 91 Wednesday 19860514 0 ND 3 0 1 Thursday 19860515 0 ND 0 0 0 Friday 19860516 0 ND 0 0 0 Saturday 19860517 0 ND 0 0 0 Sunday 19860518 0 ND 0 0 0 Monday 19860519 ND ND 0 175 88 Tuesday 19860521 64 ND 257 51 124 Wednesday 19860522 3 ND 104 74 60 Thursday 19860513 102 ND 38 0 47
Tuesday 19870512 170 ND 61 41 91 Wednesday 19870513 3 ND 15 0 6 Thursday 19870514 3 ND 0 0 1 Friday 19870515 0 ND 0 0 0 Saturday 19870516 0 ND 3 0 1 Sunday 19870517 0 ND 0 0 0 228
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Monday 19870518 0 ND 0 0 0 Tuesday 19870519 0 ND 0 0 0 Wednesday 19870520 0 ND 3 0 1 Thursday 19870521 0 ND 0 0 0
Tuesday 19880517 71 ND 28 15 38 Wednesday 19880518 10 ND 15 8 11 Thursday 19880519 0 ND 0 0 0 Friday 19880520 0 ND 0 0 0 Saturday 19880521 0 ND 0 0 0 Sunday 19880522 18 ND 0 46 21 Monday 19880523 0 ND 30 0 10 Tuesday 19880524 0 ND 3 0 1 Wednesday 19880525 0 ND 0 0 0 Thursday 19880526 3 ND 0 3 2
Tuesday 19890516 5 ND 0 0 2 Wednesday 19890517 137 ND 0 61 66 Thursday 19890518 46 ND 157 137 113 Friday 19890519 0 ND 13 0 4 Saturday 19890520 0 ND 0 0 0 Sunday 19890521 0 ND 0 0 0 Monday 19890522 41 ND 0 86 42 Tuesday 19890523 142 ND 109 236 162 Wednesday 19890524 76 ND 284 36 132 Thursday 19890525 5 ND 43 3 17
Tuesday 19900515 0 ND 0 0 0 Wednesday 19900516 0 ND 0 0 0 Thursday 19900517 0 ND 0 0 0 Friday 19900518 46 ND 3 0 16 Saturday 19900519 53 ND 0 38 30 Sunday 19900520 170 ND 119 109 133 Monday 19900521 188 ND 8 315 170 Tuesday 19900522 0 ND 262 0 87 Wednesday 19900523 5 ND 28 15 16 Thursday 19900524 23 ND 79 61 54
Tuesday 19910514 0 ND 13 0 4 Wednesday 19910515 0 ND 0 0 0 Thursday 19910516 3 ND 3 43 16 Friday 19910517 140 ND 89 53 94 Saturday 19910518 74 ND 25 84 61 Sunday 19910519 3 ND 86 3 31 Monday 19910520 0 ND 5 0 2 229
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Tuesday 19910521 0 ND 0 0 0 Wednesday 19910522 0 ND 0 0 0 Thursday 19910523 0 ND 5 0 2
Tuesday 19920512 0 ND 0 0 0 Wednesday 19920513 0 ND 0 0 0 Thursday 19920514 0 ND 0 0 0 Friday 19920515 0 ND 0 0 0 Saturday 19920516 0 ND 0 0 0 Sunday 19920517 0 ND 0 0 0 Monday 19920518 0 ND 0 5 2 Tuesday 19920519 0 ND 0 0 0 Wednesday 19920520 0 ND 0 0 0 Thursday 19920521 0 ND 0 0 0
Tuesday 19930511 3 ND 0 5 3 Wednesday 19930512 8 ND 8 23 13 Thursday 19930513 3 ND 5 13 7 Friday 19930514 0 ND 33 25 19 Saturday 19930515 0 ND 3 0 1 Sunday 19930516 0 ND 0 0 0 Monday 19930517 0 ND 0 0 0 Tuesday 19930518 0 ND 0 0 0 Wednesday 19930519 107 ND 104 218 143 Thursday 19930520 8 ND 79 84 57
Tuesday 19940517 5 ND 28 0 11 Wednesday 19940518 0 ND 0 0 0 Thursday 19940519 0 ND 0 13 4 Friday 19940520 13 ND 15 13 14 Saturday 19940521 0 ND 3 0 1 Sunday 19940522 0 ND 0 0 0 Monday 19940523 0 ND 0 0 0 Tuesday 19940524 0 ND 0 0 0 Wednesday 19940525 0 ND 0 0 0 Thursday 19940526 0 ND 0 0 0
Tuesday 19950516 10 ND 13 28 17 Wednesday 19950517 8 ND 10 5 8 Thursday 19950518 0 ND 0 0 0 Friday 19950519 0 ND 0 0 0 Saturday 19950520 0 ND 0 0 0 Sunday 19950521 0 ND 0 0 0 Monday 19950522 0 ND 0 0 0 Tuesday 19950523 0 ND 0 0 0 230
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Wednesday 19950524 0 ND 0 0 0 Thursday 19950525 0 ND 0 0 0
Tuesday 19960514 10 ND 193 241 148 Wednesday 19960515 79 ND 122 147 116 Thursday 19960516 18 ND 28 160 69 Friday 19960517 224 ND 290 239 251 Saturday 19960518 168 ND 183 147 166 Sunday 19960519 13 ND 150 71 78 Monday 19960520 8 ND 0 0 3 Tuesday 19960521 104 ND 64 150 106 Wednesday 19960522 147 ND 147 15 103 Thursday 19960523 18 ND 79 18 38
Tuesday 19970513 0 ND 0 0 0 Wednesday 19970514 0 ND 0 0 0 Thursday 19970515 3 ND 0 0 1 Friday 19970516 0 ND 0 0 0 Saturday 19970517 0 ND 0 0 0 Sunday 19970518 0 ND 0 0 0 Monday 19970519 0 ND 0 0 0 Tuesday 19970520 0 ND 0 0 0 Wednesday 19970521 0 ND 0 0 0 Thursday 19970522 0 ND 0 15 5
Tuesday 19980512 74 ND 10 117 67 Wednesday 19980513 33 ND 175 86 98 Thursday 19980514 112 ND 36 51 66 Friday 19980515 145 ND 89 69 101 Saturday 19980516 53 ND 25 8 29 Sunday 19980517 107 ND 165 69 114 Monday 19980518 0 ND 0 0 0 Tuesday 19980519 0 ND 0 15 5 Wednesday 19980520 236 ND 157 1105 499 Thursday 19980521 147 ND 472 127 249
Tuesday 19990511 155 ND ND 94 125 Wednesday 19990512 0 ND ND 15 8 Thursday 19990513 15 ND ND 51 33 Friday 19990514 137 ND ND 127 132 Saturday 19990515 36 ND ND 23 30 Sunday 19990516 5 ND ND 25 15 Monday 19990517 152 ND ND 104 128 Tuesday 19990518 94 ND ND 13 54 Wednesday 19990519 3 ND ND 0 2 231
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Thursday 19990520 0 ND ND 0 0
Tuesday 20000516 0 ND 0 0 0 Wednesday 20000517 0 ND 0 0 0 Thursday 20000518 3 ND 0 0 1 Friday 20000519 13 ND 0 0 4 Saturday 20000520 0 ND ND 0 0 Sunday 20000521 0 ND ND 0 0 Monday 20000522 0 ND 3 0 1 Tuesday 20000523 8 ND 0 0 3 Wednesday 20000524 0 ND 0 0 0 Thursday 20000525 0 ND 0 0 0
Tuesday 20010515 51 ND 279 147 159 Wednesday 20010516 5 ND 91 20 39 Thursday 20010517 0 ND 0 0 0 Friday 20010518 0 ND 0 0 0 Saturday 20010519 0 ND 0 0 0 Sunday 20010520 0 ND 0 0 0 Monday 20010521 0 ND 0 0 0 Tuesday 20010522 0 ND 0 0 0 Wednesday 20010523 0 ND 0 0 0 Thursday 20010524 0 ND 0 0 0
Tuesday 20020514 0 ND 0 0 0 Wednesday 20020515 0 ND 0 0 0 Thursday 20020516 13 ND 0 15 9 Friday 20020517 64 ND 0 46 37 Saturday 20020518 0 ND ND 0 0 Sunday 20020519 13 ND ND 23 18 Monday 20020520 0 ND 20 15 12 Tuesday 20020521 0 ND 0 8 3 Wednesday 20020522 25 ND 15 3 14 Thursday 20020523 0 ND 0 0 0
Tuesday 20030513 0 ND 0 0 0 Wednesday 20030514 0 ND 0 0 0 Thursday 20030515 5 ND 0 10 5 Friday 20030516 23 ND 74 13 37 Saturday 20030517 28 ND ND 18 23 Sunday 20030518 28 ND ND 0 14 Monday 20030519 0 ND ND 0 0 Tuesday 20030520 0 ND 0 0 0 Wednesday 20030521 0 ND 0 0 0 Thursday 20030522 0 ND 0 0 0 232
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Tuesday 20040511 56 ND 51 76 61 Wednesday 20040512 53 ND 36 0 30 Thursday 20040513 0 ND 0 0 0 Friday 20040514 3 ND 0 0 1 Saturday 20040515 0 ND ND 0 0 Sunday 20040516 18 ND ND 0 9 Monday 20040517 0 ND ND 0 0 Tuesday 20040518 0 ND 0 23 8 Wednesday 20040519 3 ND 20 23 15 Thursday 20040520 3 ND 0 0 1
Tuesday 20050517 ND ND 109 135 122 Wednesday 20050518 157 ND 218 191 189 Thursday 20050519 74 ND 119 13 69 Friday 20050520 124 ND 79 64 89 Saturday 20050521 ND ND ND 28 28 Sunday 20050522 84 ND ND 0 42 Monday 20050523 13 ND 76 0 30 Tuesday 20050524 0 ND 0 0 0 Wednesday 20050525 0 ND 0 0 0 Thursday 20050526 0 ND 0 0 0
Tuesday 20060516 0 ND 0 0 0 Wednesday 20060517 0 ND 0 0 0 Thursday 20060518 0 ND 0 0 0 Friday 20060519 0 ND 0 0 0 Saturday 20060520 ND ND ND 0 0 Sunday 20060521 ND ND ND 10 10 Monday 20060522 31 ND 13 30 25 Tuesday 20060523 102 ND 127 81 103 Wednesday 20060524 46 ND 91 8 48 Thursday 20060525 0 ND 0 20 7
Tuesday 20070515 0 0 0 0 0 Wednesday 20070516 0 0 0 0 0 Thursday 20070517 ND 0 0 0 0 Friday 20070518 ND 0 0 25 8 Saturday 20070519 18 36 ND 15 23 Sunday 20070520 36 18 ND 33 29 Monday 20070521 0 36 74 0 28 Tuesday 20070522 0 0 0 0 0 Wednesday 20070523 0 0 0 0 0 Thursday 20070524 0 23 0 0 6
233
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Tuesday 20080513 3 0 0 0 1 Wednesday 20080514 25 10 0 0 9 Thursday 20080515 0 0 0 0 0 Friday 20080516 0 0 0 0 0 Saturday 20080517 ND 0 0 0 0 Sunday 20080518 ND 0 0 0 0 Monday 20080519 ND 0 0 0 0 Tuesday 20080520 ND 53 41 46 47 Wednesday 20080521 175 104 132 25 109 Thursday 20080522 0 18 13 18 12
Tuesday 20090512 28 61 38 8 34 Wednesday 20090513 178 152 10 46 97 Thursday 20090514 0 0 130 13 36 Friday 20090515 0 0 5 0 1 Saturday 20090516 0 0 ND 0 0 Sunday 20090517 0 0 ND 0 0 Monday 20090518 0 0 3 13 4 Tuesday 20090519 43 56 ND 15 38 Wednesday 20090520 15 0 61 0 19 Thursday 20090521 0 0 0 0 0
Tuesday 20100511 0 0 18 0 5 Wednesday 20100512 8 0 3 0 3 Thursday 20100513 0 0 0 0 0 Friday 20100514 0 0 0 0 0 Saturday 20100515 0 0 0 0 0 Sunday 20100516 0 0 0 0 0 Monday 20100517 0 0 0 0 0 Tuesday 20100518 0 36 30 36 26 Wednesday 20100519 25 10 23 64 31 Thursday 20100520 104 150 175 76 126
Tuesday 20110517 0 38 5 0 11 Wednesday 20110518 0 51 13 0 16 Thursday 20110519 97 0 0 0 24 Friday 20110520 0 0 0 8 2 Saturday 20110521 0 0 ND 0 0 Sunday 20110522 0 0 ND 0 0 Monday 20110523 0 20 51 3 19 Tuesday 20110524 0 0 0 23 6 Wednesday 20110525 127 109 76 76 97 Thursday 20110526 0 66 69 107 61
Tuesday 20120515 0 0 0 0 0 234
Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities Wednesday 20120516 0 0 0 0 0 Thursday 20120517 0 0 0 0 0 Friday 20120518 0 0 0 0 0 Saturday 20120519 0 0 ND 0 0 Sunday 20120520 0 0 ND 0 0 Monday 20120521 0 58 13 23 24 Tuesday 20120522 0 234 109 ND 114 Wednesday 20120523 0 53 76 ND 43 Thursday 20120524 0 109 241 36 97
Tuesday 20130514 5 10 0 0 4 Wednesday 20130515 3 5 0 10 5 Thursday 20130516 33 10 20 13 19 Friday 20130517 20 84 ND 3 36 Saturday 20130518 30 18 ND 13 20 Sunday 20130519 18 5 ND 5 9 Monday 20130520 0 0 ND 0 0 Tuesday 20130521 20 196 53 112 95 Wednesday 20130522 226 305 287 566 346 Thursday 20130523 302 251 302 69 231
Tuesday 20140513 0 0 0 0 0 Wednesday 20140514 0 0 0 0 0 Thursday 20140515 0 0 0 0 0 Friday 20140516 0 0 0 0 Saturday 20140517 0 0 8 3 Sunday 20140518 43 91 41 58 Monday 20140519 104 246 ND 0 117 Tuesday 20140520 3 3 8 0 4 Wednesday 20140521 0 0 0 0 0 Thursday 20140522 0 0 0 0 0
Day of Week Total PRCP (mm) Tuesday 1.61 Wednesday 1.18 Thursday 1.02 Friday 1.91 Saturday 1.06 Sunday 1.60 Monday 1.72 Tuesday 1.55 Wednesday 2.87 Thursday 2.00