An Investigation into the Effect of Human Intention on the Weather

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
i 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.
iii 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 1 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 35 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
(SO42-), calcium (Ca2+), bicarbonate (HCO3-), potassium (K+), and magnesium (Mg2+). 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 solidliquid 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).
Hydrogen has two stable isotopes, H1 and H2 (often denoted by D). Stable oxygen isotopes are
O16 and O18. Combinations create H2O18, HDO16, etc., all of which are identifiable in the infrared
spectra of water vapor (Lower, 2015).
2
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 prepilot 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 sevenpoint 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 macrocrystalline 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 nonprogrammed 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 selfmanagement 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 hydrotechnology 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 1. Reich’s
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clouds.
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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 multiyear 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 fieldtested 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. Nonlocality 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 largescale 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 codeveloper 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 intentionsetting 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
Uses a device or tool
Water
Confidence is based on
personal experience
Intention (as defined)
Desire to improve
circumstances of others.
Attitude of enthusiasm &
anticipation
Humility
Physical body sensations
experienced
Physical effects to the
point of illness
Investment of time &
money
Dreaming
Meditation
Visualization
Emotion
The wind comes up
Figures in the sky have
meaning
Other energy force
involved
Disappointment with lack
of support
A
XX
X
XX
B
XX
X
XX
C
XX
X
XX
D
XX
E
XX
X
XX
X
XX
XX
XX
XX
XX
XX
XX
XX
XX
X
X
X
X
X
X
XX
X
XX
X
XX
X
X
X
XX
X
X
XX
X
X
X
X
X
X
X
X
X
X
X
X
X
X
XX
X
X
X
X
X
X
X
X
X
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 LightLife 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 (nonzero) 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
Year
2014
Comments on Festival Weather
Heavy showers Saturday & Sunday nights, only light
showers on the parade.
2014
2013
2003
Rain on Friday & Saturday, sturdy winds on Sunday,
dry for the parade
Rain for pageant & Rhody Run, cleared Saturday &
Sunday
2003
2002
2002
1991
1991
Weather gods smiled on parade.
Sky was gray.
Weather Station
Location
Sunday
Precipitation
Avg.
Precipitation
FLORENCE #1
FLORENCE #2
510
1240
880
FLORENCE #2
200
200
HONEYMAN
Franzen
300
0
No
measurement
180
860*
200
HONEYMAN
Franzen
HONEYMAN
Siuslaw News
150
180
530
1990
Rain ceased to fall during the 1-1/2 hour parade & held
off for the annual Silver Tails Slug Race.
HONEYMAN
1400
Despite day filled with rain, the sun shined brightly over
1984
parade on Sunday.
HONEYMAN
510
1972 Windblown floats.
HONEYMAN
640
1970 Blue skies.
CANARY OR
30
1966 Sunny skies, near perfect.
CANARY OR
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.
1400
510
640
30
80
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 selforganizing 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.
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157 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____________________________________________
If you have any questions or concerns, please contact:
Myrna Klupenger, mklup@live.com, 541-221-3668
Date_________________
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 lowpressure 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
2014May18
FLORENCE
2014May13
0
FLORENCE #2
2014May13
0
FLORENCE
2013May14
0
FLORENCE #2
2013May14
0
FLORENCE
2012May15
0
FLORENCE #2
2012May15
0
FLORENCE
2011May17
25
FLORENCE #2
2011May17
33
FLORENCE
2010May11
5
FLORENCE #2
2010May11
3
FLORENCE
2009May12
66
FLORENCE #2
2009May12
46
FLORENCE
2008May13
0
FLORENCE #2
2008May13
0
FLORENCE
2007May15
0
FLORENCE #2
2007May15
0
FLORENCE
2006May16
0
2013May19
2012May20
2011May22
2010May16
2009May17
2008May18
2007May20
2006May21
Franzen
2005May22
0
Station Name
Wednesday
PRCP
Mean
Station Name
Thursday
PRCP
FLORENCE #2
2014May14
0
0
FLORENCE
2014May15
0
FLORENCE #2
2014May15
0
FLORENCE
2013May16
33
FLORENCE #2
2013May16
33
FLORENCE
2012May17
0
FLORENCE #2
2012May17
0
FLORENCE
2011May19
0
FLORENCE #2
2011May19
0
FLORENCE
2010May13
0
FLORENCE #2
2010May13
0
FLORENCE
2009May14
140
FLORENCE #2
2009May14
38
FLORENCE
2008May15
0
FLORENCE #2
2008May15
0
FLORENCE
2007May17
0
FLORENCE #2
2007May17
0
FLORENCE
2006May18
0
0
0
0
29
4
56
0
0
0
FLORENCE
2013May15
5
FLORENCE #2
2013May15
10
FLORENCE
2012May16
0
FLORENCE #2
2012May16
0
FLORENCE
2011May18
15
FLORENCE #2
2011May18
8
FLORENCE
2010May12
0
FLORENCE #2
2010May12
0
FLORENCE
2009May13
97
FLORENCE #2
2009May13
198
FLORENCE
2008May14
0
FLORENCE #2
2008May14
0
FLORENCE
2007May16
0
FLORENCE #2
2007May16
0
FLORENCE
2006May17
0
Franzen
0
7.5
0
11.5
0
147.5
0
0
0
Franzen
0
FLORENCE
20050517
114
FLORENCE
20050518
91
FLORENCE
20050519
208
HONEYMAN
20050517
188
HONEYMAN
20050518
-9999
HONEYMAN
20050519
-9999
Franzen
2004May16
Mean
236
179
Franzen
25
58
Franzen
28
FLORENCE
2004May11
8
FLORENCE
2004May12
165
FLORENCE
2004May13
3
HONEYMAN
2004May11
46
HONEYMAN
2004May12
0
HONEYMAN
2004May13
0
Mean
0
33
0
0
0
89
0
0
0
118
Parade Day
Station Name
Tuesday
Franzen
2003May18
HONEYMAN
2003May13
Franzen
2002May19
HONEYMAN
Franzen
2001May20
HONEYMAN
HONEYMAN
HONEYMAN
HONEYMAN
HONEYMAN
HONEYMAN
Franzen
Siuslaw News
0
0
135
0
114
152
153
0
0
-9999
Franzen
1996May15
HONEYMAN
0
0
0
0
0
135
99
62
0
0
0
Franzen
-9999
Y
HONEYMAN
1
15
1996May16
0
0
0
-9999
107
-9999
147
1997May15
36
0
107
1998May14
12
0
0
1999May13
Franzen
HONEYMAN
0
0
2000May18
Franzen
HONEYMAN
Mean
71
2001May17
Franzen
HONEYMAN
PRCP
8
2002May16
Franzen
HONEYMAN
234
2003May15
Franzen
HONEYMAN
0
Thursday
Franzen
HONEYMAN
0
25
1997May14
Franzen
HONEYMAN
55
0
18
1998May13
Franzen
HONEYMAN
0
0
1999May12
Franzen
HONEYMAN
Station Name
0
2000May17
Franzen
HONEYMAN
Mean
0
2001May16
209 PRCP
0
2002May15
Franzen
HONEYMAN
-9999
2003May14
Franzen
HONEYMAN
0
Wednesday
Franzen
HONEYMAN
196
0
1996May14
HONEYMAN
0
155
1997May13
Franzen
1996May19
26
0
114
1998May12
Franzen
1997May18
23
0
1999May11
Franzen
1998May17
Station Name
74
2000May16
Franzen
1999May16
Mean
0
2001May15
Franzen
2000May21
PRCP
0
2002May14
147
0
0
0
-9999
Y
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
1992May17
HONEYMAN
0
1992May12
Siuslaw News
1991May19
0
0
0
HONEYMAN
1991May14
0
Siuslaw News
HONEYMAN
0
30
1992May13
Siuslaw News
23
0
0
HONEYMAN
1991May15
0
Siuslaw News
HONEYMAN
0
5
1992May14
Siuslaw News
5
0
0
HONEYMAN
1991May16
0
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
CANARY
19510517
0
0
0
Parade Day
Station Name
Tuesday
PRCP
Mean
1950May21
FLORENCE
19500516
8
CANARY
19500516
0
4
1949May29*
CANARY
19490524
0
0
1948May23*
Canary
1947June1*
CANARY
Station Name
Wednesday
PRCP
FLORENCE
19500517
13
CANARY
19500517
33
23
CANARY
19490525
0
0
nd
19470527
8
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%
211 Mean
Station Name
Thursday
PRCP
FLORENCE
19500518
0
CANARY
19500518
8
8
CANARY
19490526
0
0
nd
8
CANARY
19470528
0
Mean
nd
0
CANARY
19470529
0
0
Friday, Saturday and Sunday of Festival
Station Name
Friday
PRCP
FLORENCE
2014May16
0
FLORENCE #2
2014May16
0
FLORENCE
2013May17
79
FLORENCE #2
2013May17
74
FLORENCE
2012May18
0
FLORENCE #2
2012May18
0
FLORENCE
2011May20
0
FLORENCE #2
2011May20
0
FLORENCE
2010May14
0
FLORENCE #2
2010May14
0
FLORENCE
2009May15
0
FLORENCE #2
2009May15
0
FLORENCE
2008May16
0
FLORENCE #2
2008May16
0
FLORENCE
2007May18
0
FLORENCE #2
2007May18
18
FLORENCE
2006May19
0
Franzen
0
Mean
0
77
0
0
0
0
0
9
0
Station Name
Saturday
PRCP
FLORENCE
2014May17
0
FLORENCE #2
2014May17
0
FLORENCE
2013May18
10
FLORENCE #2
2013May18
25
FLORENCE
2012May19
0
FLORENCE #2
2012May19
0
FLORENCE
2011May21
0
FLORENCE #2
2011May21
0
FLORENCE
2010May15
0
FLORENCE #2
2010May15
0
FLORENCE
2009May16
0
FLORENCE #2
2009May16
0
FLORENCE
2008May17
0
FLORENCE #2
2008May17
0
FLORENCE
2007May19
51
FLORENCE #2
2007May19
33
FLORENCE
2006May20
0
Franzen
0
Mean
0
Station Name
Sunday
PRCP
Mean
FLORENCE
2014May18
51
FLORENCE #2
2014May18
124
88
FLORENCE #2
2013May19
20
20
FLORENCE
2012May20
5
FLORENCE #2
2012May20
5
FLORENCE
2011May22
0
FLORENCE #2
2011May22
0
FLORENCE
2010May16
0
FLORENCE #2
2010May16
0
FLORENCE
2009May17
0
FLORENCE #2
2009May17
0
FLORENCE
2008May18
0
FLORENCE #2
2008May18
0
FLORENCE
2007May20
94
FLORENCE #2
2007May20
104
FLORENCE
2006May21
0
17.5
0
0
0
0
0
42
0
Franzen
10
5
0
0
0
0
99
5
Friday
PRCP
Station Name
Saturday
PRCP
Station Name
Sunday
PRCP
FLORENCE
20050520
25
FLORENCE
20050521
28
FLORENCE
20050522
0
HONEYMAN
20050520
132
HONEYMAN
20050521
-9999
HONEYMAN
20050522
5
8
FLORENCE
2004May14
0
HONEYMAN
2004May14
0
Franzen
HONEYMAN
0
2003May16
Franzen
HONEYMAN
Franzen
HONEYMAN
2001May18
HONEYMAN
2000May19
Franzen
HONEYMAN
1999May14
HONEYMAN
1998May15
Franzen
HONEYMAN
1997May16
Franzen
HONEYMAN
1996May17
Siuslaw News
0
HONEYMAN
2004May15
13
Franzen
0
2003May17
2002May18
2001May19
Franzen
1999May15
Franzen
Franzen
HONEYMAN
0
0
Franzen
-9999
Y
HONEYMAN
257
257
Siuslaw News
1997May17
1996May18
3
HONEYMAN
2004May16
0
Franzen
0
Franzen
0
1999May16
Franzen
HONEYMAN
0
0
Franzen
-9999
Y
HONEYMAN
150
150
Siuslaw News
1996May19
0
Y
69
69
0
0
HONEYMAN
1995May20
0
0
HONEYMAN
1995May21
0
1994May20
0
0
HONEYMAN
1994May21
0
0
HONEYMAN
1994May22
0
HONEYMAN
1993May14
25
HONEYMAN
1993May15
0
HONEYMAN
1993May16
0
HONEYMAN
1992May15
Siuslaw News
0
0
HONEYMAN
1991May17
137
Siuslaw News
1991May17
81
HONEYMAN
1990May18
0
HONEYMAN
1989May19
0
Siuslaw News
HONEYMAN
1988May20
Siuslaw News
HONEYMAN
0
0
1992May16
Siuslaw News
0
0
HONEYMAN
1991May18
-9999
109
Siuslaw News
1991May18
74
0
HONEYMAN
1990May19
20
HONEYMAN
1989May20
0
0
0
Siuslaw News
0
0
HONEYMAN
1988May21
0
Siuslaw News
HONEYMAN
0
0
1992May17
Siuslaw News
89
-9999
1995May19
18
86
0
HONEYMAN
10
0
0
HONEYMAN
Siuslaw News
0
-9999
89
1997May18
18
25
147
1998May17
15
0
0
Franzen
1
0
0
2000May21
2
-9999
18
2001May20
Mean
30
0
2002May19
Franzen
HONEYMAN
109
2003May18
Franzen
HONEYMAN
0
0
Franzen
HONEYMAN
-9999
109
2004May16
HONEYMAN
0
-9999
0
1998May16
0
0
FLORENCE
HONEYMAN
0
0
Franzen
HONEYMAN
10
0
0
2000May20
10
-9999
0
Franzen
43
0
20
Franzen
HONEYMAN
138
18
Franzen
HONEYMAN
87
234
41
0
HONEYMAN
173
0
2004May15
HONEYMAN
0
0
0
Franzen
0
58
FLORENCE
HONEYMAN
0
0
Franzen
HONEYMAN
76
-9999
0
Franzen
0
66
86
2002May17
55
Mean
212 Station Name
Franzen
Mean
0
0
0
0
0
HONEYMAN
1991May19
86
74
Siuslaw News
1991May19
20
53
20
HONEYMAN
1990May20
140
140
HONEYMAN
1989May21
0
0
0
Siuslaw News
0
0
HONEYMAN
1988May22
0
0
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
CANARY
19510519
0
CANARY
19510520
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
0
nd
CANARY
19470530
0
nd
10
10
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%
CANARY
19470531
23
0
nd
23
CANARY
19470601
84
Monday – Thursday Following Festival
Station Name
Monday
Prcp.
FLORENCE
2014May19
140
FLORENCE #2
2014May19
66
103
FLORENCE #2
2013May20
0
0
FLORENCE
2012May21
147
FLORENCE #2
2012May21
150
FLORENCE
2011May23
25
FLORENCE #2
2011May23
25
FLORENCE
2010May17
13
FLORENCE #2
2010May17
13
FLORENCE
2009May18
0
FLORENCE #2
2009May18
15
FLORENCE
2008May19
0
FLORENCE #2
2008May19
0
Mean
149
25
13
8
0
Station Name
Tuesday
Prcp.
FLORENCE
2014May20
0
FLORENCE #2
2014May20
0
FLORENCE
2013May21
305
FLORENCE #2
2013May21
312
FLORENCE
2012May22
79
FLORENCE #2
2012May22
79
FLORENCE
2011May24
0
FLORENCE #2
2011May24
28
FLORENCE
2010May18
28
FLORENCE #2
2010May18
28
FLORENCE
2009May19
61
FLORENCE #2
2009May19
46
FLORENCE
2008May20
71
FLORENCE #2
2008May20
102
Mean
0
309
79
14
28
53.5
86.5
Station Name
Wednesday
Prcp.
FLORENCE
2014May21
0
FLORENCE #2
2014May21
0
FLORENCE
2013May22
262
FLORENCE #2
2013May22
284
FLORENCE
2012May23
76
FLORENCE #2
2012May23
94
FLORENCE
2011May25
150
FLORENCE #2
2011May25
122
FLORENCE
2010May19
99
FLORENCE #2
2010May19
130
FLORENCE
2009May20
0
FLORENCE #2
2009May20
0
FLORENCE
2008May21
109
FLORENCE #2
2008May21
86
Mean
0
Station Name
Thursday
Prcp.
Mean
FLORENCE
2014May22
0
FLORENCE #2
2014May22
0
0
FLORENCE #2
2013May23
79
79
FLORENCE
2012May24
193
FLORENCE #2
2012May24
218
FLORENCE
2011May26
152
FLORENCE #2
2011May26
335
FLORENCE
2010May20
150
FLORENCE #2
2010May20
38
FLORENCE
2009May21
0
FLORENCE #2
2009May21
0
FLORENCE
2008May22
18
FLORENCE #2
2008May22
10
273
85
136
114.5
0
97.5
205.5
243.5
94
0
14
84
Station Name
Monday
Prcp.
FLORENCE
2007May21
10
FLORENCE #2
2007May21
0
FLORENCE
2006May22
15
Franzen
127
FLORENCE
20050523
71
HONEYMAN
20050523
0
Franzen
0
Mean
5
71
24
Station Name
Tuesday
Prcp.
FLORENCE
2007May22
0
FLORENCE #2
2007May22
0
FLORENCE
2006May23
208
Franzen
69
FLORENCE
20050524
0
HONEYMAN
20050524
0
Franzen
0
Mean
0
139
0
Station Name
Wednesday
Prcp.
FLORENCE
2007May22
0
FLORENCE #2
2007May22
0
FLORENCE
2006May24
41
Franzen
0
FLORENCE
20050525
0
HONEYMAN
20050525
0
Franzen
0
Mean
0
21
0
215 Station Name
Thursday
Prcp.
FLORENCE
2007May24
8
FLORENCE #2
2007May24
8
FLORENCE
2006May25
3
Franzen
203
FLORENCE
20050526
0
HONEYMAN
20050526
0
Franzen
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
HONEYMAN
10
2003May19
Franzen
HONEYMAN
Franzen
HONEYMAN
Franzen
HONEYMAN
Franzen
HONEYMAN
Franzen
HONEYMAN
Franzen
HONEYMAN
Siuslaw News
Franzen
HONEYMAN
122
125
Franzen
HONEYMAN
0
551
Franzen
HONEYMAN
0
276
Siuslaw News
Franzen
HONEYMAN
133
37
Franzen
HONEYMAN
0
183
Franzen
HONEYMAN
234
209
Siuslaw News
27
0
Franzen
HONEYMAN
210
Franzen
HONEYMAN
0
94
Franzen
HONEYMAN
81
88
Siuslaw News
1996May23
0
0
17
0
307
18
1997May22
0
0
0
1998May21
8
0
33
1999May20
0
0
0
2000May25
Franzen
HONEYMAN
0
0
1996May22
Franzen
HONEYMAN
157
262
1997May21
0
103
0
0
2001May24
8
0
0
2002May23
Franzen
HONEYMAN
0
0
1998May20
28
5
2003May22
Franzen
HONEYMAN
53
0
1999May19
Franzen
HONEYMAN
0
0
1996May21
0
0
0
0
2000May24
Franzen
HONEYMAN
56
0
2001May23
15
0
0
2002May22
Franzen
HONEYMAN
5
69
1997May20
0
2003May21
Franzen
HONEYMAN
229
36
1998May19
44
0
Franzen
HONEYMAN
0
0
1999May18
Franzen
HONEYMAN
0
0
1996May20
0
0
0
0
2000May23
Franzen
HONEYMAN
13
74
2001May22
15
0
0
2002May21
Franzen
HONEYMAN
249
0
1997May19
0
2003May20
Franzen
HONEYMAN
-9999
122
1998May18
40
25
Franzen
HONEYMAN
0
0
1999May17
2
0
0
2000May22
Franzen
HONEYMAN
79
0
2001May21
Franzen
HONEYMAN
3
0
2002May20
12
Mean
163
0
0
0
-9999
Y
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
HONEYMAN
0
1992May18
Siuslaw News
0
0
0
HONEYMAN
1991May20
5
Siuslaw News
1991May20
0
Siuslaw News
HONEYMAN
0
3
0
1992May19
Siuslaw News
0
0
0
HONEYMAN
1991May21
0
Siuslaw News
1991May21
0
Siuslaw News
HONEYMAN
0
0
138
1992May20
Siuslaw News
145
0
0
HONEYMAN
1991May22
0
Siuslaw News
1991May22
0
Siuslaw News
HONEYMAN
0
0
61
1992May21
Siuslaw News
33
0
0
HONEYMAN
1991May23
0
Siuslaw News
1991May23
0
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
CANARY
19510522
0
CANARY
19510523
241
199
CANARY
19510524
15
FLORENCE
19500522
0
FLORENCE
19500523
0
FLORENCE
19500524
0
0
FLORENCE
19500525
0
CANARY
19500522
0
CANARY
19500523
0
0
CANARY
19500525
0
0
CANARY
19490530
nd
CANARY
19490531
79
79
CANARY
19490602
0
0
0
0
nd
CANARY
19470602
188
7
CANARY
19490601
nd
188
CANARY
19470603
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%
356
20
20
nd
356
CANARY
19470604
23
9
nd
23
CANARY
19470605
51
51
Coastal Communities Precipitation – Days in May 1947-2014 (tenths of mm) Day of Week
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
19470513
19470514
19470515
19470516
19470517
19470518
19470519
19470520
19470521
19470522
Newport PRCP
0
0
0
0
0
3
0
0
0
0
Yachats PRCP
ND ND ND ND ND ND ND ND ND ND Reedsport PRCP
0
0
0
0
0
0
0
0
0
0
North Bend PRCP
0
0
0
0
0
0
0
0
0
0
Mean of Communities
0
0
0
0
0
1
0
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19480511
19480512
19480513
19480514
19480515
19480516
19480517
19480518
19480519
19480520
0
43
13
13
3
107
0
23
58
0
ND ND ND ND ND ND ND ND ND ND ND
ND ND ND ND ND ND ND ND ND 0
30
28
38
0
208
0
18
66
0
0
37
21
26
2
158
0
21
62
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19490517
19490518
19490519
19490520
19490521
19490522
19490523
19490524
19490525
19490526
5
10
48
165
25
33
15
0
0
0
ND ND ND ND ND ND ND ND ND ND 0
0
58
81
0
0
15
0
0
0
0
0
58
109
5
0
3
0
0
0
2
3
55
118
10
11
11
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
19500516
19500517
19500518
19500519
19500520
19500521
19500522
19500523
18
51
3
0
0
0
3
0
ND ND ND ND ND ND ND ND 0
18
13
0
0
0
0
0
13
15
0
0
0
0
0
0
10
28
5
0
0
0
1
0
218 Day of Week
Wednesday
Thursday
Date
19500524
19500525
Newport PRCP
0
0
Yachats PRCP
ND ND Reedsport PRCP
0
0
North Bend PRCP
0
0
Mean of Communities
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19510515
19510516
19510517
19510518
19510519
19510520
19510521
19510522
19510523
19510524
ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
0
0
0
91
10
0
0
3
0
0
0
0
3
8
0
0
0
2
0
0
0
0
2
50
5
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19520513
19520514
19520515
19520516
19520517
19520518
19520519
19520520
19520521
19520522
74
28
0
0
0
3
13
8
8
0
ND ND ND ND ND ND ND ND ND ND 41
33
0
0
0
3
5
30
0
0
33
5
0
0
0
0
33
15
3
0
49
22
0
0
0
2
17
18
4
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19530512
19530513
19530514
19530515
19530516
19530517
19530518
19530519
19530520
19530521
0
23
43
13
0
20
318
25
160
86
ND ND ND ND ND ND ND ND ND ND 0
23
13
8
0
8
272
76
71
251
0
61
20
8
13
36
208
10
178
150
0
36
25
10
4
21
266
37
136
162
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
19540511
19540512
19540513
19540514
19540515
19540516
19540517
19540518
19540519
10
0
0
0
0
0
0
0
0
ND ND ND ND ND ND ND ND ND 30
0
0
0
0
0
0
0
0
23
0
0
0
0
0
0
0
0
21
0
0
0
0
0
0
0
0
219 Day of Week
Thursday
Date
19540520
Newport PRCP
0
Yachats PRCP
ND Reedsport PRCP
0
North Bend PRCP
0
Mean of Communities
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19550517
19550518
19550519
19550520
19550521
19550522
19550523
19550524
19550525
19550526
5
0
0
0
0
0
0
0
10
94
ND ND ND ND ND ND ND ND ND ND 8
0
0
0
0
0
0
0
23
25
5
0
0
0
0
0
5
3
0
8
6
0
0
0
0
0
2
1
11
42
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19560515
19560516
19560517
19560518
19560519
19560520
19560521
19560522
19560523
19560524
0
0
0
0
0
13
0
0
0
0
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
13
0
0
0
0
0
0
0
0
0
10
0
0
0
0
0
0
0
0
0
12
0
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19570514
19570515
19570516
19570517
19570518
19570519
19570520
19570521
19570522
19570523
0
0
0
381
8
61
51
0
56
0
ND ND ND ND ND ND ND ND ND ND 0
0
41
284
79
33
64
0
41
0
0
0
0
302
81
91
28
0
84
3
0
0
14
322
56
62
48
0
60
1
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19580513
19580514
19580515
19580516
19580517
19580518
19580519
19580520
19580521
19580522
0
0
0
0
0
76
20
0
0
41
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
0
173
0
0
5
0
0
0
0
0
28
0
0
0
71
0
0
0
0
0
35
64
0
0
39
220 Day of Week
Date
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Newport PRCP
Yachats PRCP
Reedsport PRCP
North Bend PRCP
Mean of Communities
19590512
19590513
19590514
19590515
19590516
19590517
19590518
19590519
19590520
19590521
0
0
142
0
23
56
36
5
0
0
ND ND ND ND ND ND ND ND ND ND 0
0
66
28
28
66
135
8
0
0
0
0
102
69
58
69
89
0
0
0
0
0
103
32
36
64
87
4
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19600517
19600518
19600519
19600520
19600521
19600522
19600523
19600524
19600525
19600526
137
28
66
305
91
38
109
97
127
53
ND ND ND ND ND ND ND ND ND ND 160
18
76
330
305
89
71
145
224
33
122
10
0
295
25
46
135
122
183
56
140
19
47
310
140
58
105
121
178
47
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19610516
19610517
19610518
19610519
19610520
19610521
19610522
19610523
19610524
19610525
0
0
0
0
5
23
71
122
13
0
ND ND ND ND ND ND ND ND ND ND 0
3
0
0
5
0
58
10
0
0
0
3
3
0
5
0
15
69
0
0
0
2
1
0
5
8
48
67
4
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19620515
19620516
19620517
19620518
19620519
19620520
19620521
19620522
19620523
19620524
8
0
0
28
66
8
0
94
51
5
ND ND ND ND ND ND ND ND ND ND 5
0
0
10
56
13
0
28
56
18
10
0
0
3
91
23
0
28
15
51
8
0
0
14
71
15
0
50
41
25
221 Day of Week
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
19630514
19630515
19630516
19630517
19630518
19630519
19630520
19630521
19630522
19630523
Newport PRCP
0
23
0
0
0
0
0
0
5
0
Yachats PRCP
ND ND ND ND ND ND ND ND ND ND Reedsport PRCP
0
0
0
0
0
0
3
0
28
0
North Bend PRCP
0
0
0
0
0
0
0
3
0
0
Mean of Communities
0
8
0
0
0
0
1
1
11
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19640512
19640513
19640514
19640515
19640516
19640517
19640518
19640519
19640520
19640521
28
18
0
0
0
0
0
0
122
30
ND ND ND ND ND ND ND ND ND ND 58
5
0
0
0
15
0
0
20
71
25
0
0
0
3
0
0
0
8
8
37
8
0
0
1
5
0
0
50
36
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19650511
19650512
19650513
19650514
19650515
19650516
19650517
19650518
19650519
19650520
0
0
0
0
89
86
5
0
198
18
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
66
0
0
112
58
0
0
0
0
56
43
0
10
99
8
0
0
0
0
48
65
2
3
136
28
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19660517
19660518
19660519
19660520
19660521
19660522
19660523
19660524
19660525
19660526
0
0
0
0
20
0
0
0
0
10
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
15
0
0
10
0
8
0
0
0
0
13
0
0
0
0
10
0
0
0
0
16
0
0
3
0
9
Tuesday
19670516
0
ND 0
0
0
222 Day of Week
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
19670517
19670518
19670519
19670520
19670521
19670522
19670523
19670524
19670525
Newport PRCP
0
0
0
0
0
0
0
0
0
Yachats PRCP
ND ND ND ND ND ND ND ND ND Reedsport PRCP
0
0
0
0
0
0
0
0
0
North Bend PRCP
0
0
0
0
0
0
0
0
0
Mean of Communities
0
0
0
0
0
0
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19680514
19680515
19680516
19680517
19680518
19680519
19680520
19680521
19680522
19680523
0
0
0
0
15
157
15
28
66
157
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
160
36
127
3
114
0
0
0
0
23
89
38
130
53
61
0
0
0
0
13
135
30
95
41
111
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19690513
19690514
19690515
19690516
19690517
19690518
19690519
19690520
19690521
19690522
43
109
0
0
0
66
25
0
0
0
ND ND ND ND ND ND ND ND ND ND 0
33
0
0
0
25
91
0
0
0
3
10
0
0
0
117
0
0
0
0
15
51
0
0
0
69
39
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19700512
19700513
19700514
19700515
19700516
19700517
19700518
19700519
19700520
19700521
41
0
0
0
5
0
0
0
8
0
ND ND ND ND ND ND ND ND ND ND 13
0
0
0
0
0
0
0
0
0
15
0
0
0
0
0
0
0
0
0
23
0
0
0
2
0
0
0
3
0
Tuesday
Wednesday
19710511
19710512
0
58
ND ND 0
0
0
86
0
48
223 Day of Week
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
19710513
19710514
19710515
19710516
19710517
19710518
19710519
19710520
Newport PRCP
10
0
119
28
43
5
36
30
Yachats PRCP
ND ND ND ND ND ND ND ND Reedsport PRCP
119
41
25
122
3
0
23
15
North Bend PRCP
15
0
97
5
0
0
0
15
Mean of Communities
48
14
80
52
15
2
20
20
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19720516
19720517
19720518
19720519
19720520
19720521
19720522
19720523
19720524
19720525
137
71
112
0
5
38
99
0
0
0
ND ND ND ND ND ND ND ND ND ND 130
183
51
8
0
15
61
5
0
0
127
18
43
0
0
28
23
0
0
0
131
91
69
3
2
27
61
2
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19730515
19730516
19730517
19730518
19730519
19730520
19730521
19730522
19730523
19730524
0
0
0
0
3
10
0
0
254
173
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
0
0
0
25
302
0
0
0
0
3
0
0
0
124
147
0
0
0
0
2
3
0
0
134
207
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19740514
19740515
19740516
19740517
19740518
19740519
19740520
19740521
19740522
19740523
178
43
36
28
13
0
0
0
13
18
ND ND ND ND ND ND ND ND ND ND 20
157
152
10
155
25
3
0
0
0
71
38
178
135
18
0
0
0
5
0
90
79
122
58
62
8
1
0
6
6
Tuesday
Wednesday
Thursday
19750513
19750514
19750515
0
10
15
ND ND ND 0
5
3
0
0
0
0
5
6
224 Day of Week
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
19750516
19750517
19750518
19750519
19750520
19750521
19750522
Newport PRCP
0
0
43
36
0
13
25
Yachats PRCP
ND ND ND ND ND ND ND Reedsport PRCP
0
0
0
5
5
0
0
North Bend PRCP
0
0
0
28
0
0
25
Mean of Communities
0
0
14
23
2
4
17
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19760511
19760512
19760513
19760514
19760515
19760516
19760517
19760518
19760519
19760520
0
0
0
0
0
10
0
0
15
0
ND ND ND ND ND ND ND ND ND ND 23
0
0
0
0
0
0
0
0
0
0
0
0
0
0
5
0
0
0
0
8
0
0
0
0
5
0
0
5
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19770517
19770518
19770519
19770520
19770521
19770522
19770523
19770524
19770525
19770526
8
20
0
8
25
3
41
117
132
89
ND ND ND ND ND ND ND ND ND ND 56
5
0
0
81
0
25
3
0
178
0
25
0
10
20
5
51
0
91
53
21
17
0
6
42
3
39
40
74
107
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19780516
19780517
19780518
19780519
19780520
19780521
19780522
19780523
19780524
19780525
5
0
0
0
0
5
36
10
3
10
ND ND ND ND ND ND ND ND ND ND 51
3
0
0
0
0
10
5
46
30
0
0
0
0
0
0
0
74
122
5
19
1
0
0
0
2
15
30
57
15
Tuesday
Wednesday
Thursday
Friday
19790515
19790516
19790517
19790518
0
5
0
0
ND ND ND ND 0
0
0
0
3
0
0
0
1
2
0
0
225 Day of Week
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
19790519
19790520
19790521
19790522
19790523
19790524
Newport PRCP
0
0
0
0
28
0
Yachats PRCP
ND ND ND ND ND ND Reedsport PRCP
0
0
0
0
5
0
North Bend PRCP
0
0
0
0
0
0
Mean of Communities
0
0
0
0
11
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19800513
19800514
19800515
19800516
19800517
19800518
19800519
19800520
19800521
19800522
0
5
3
0
0
0
0
0
66
122
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
0
0
0
3
86
0
0
0
0
0
0
0
0
28
20
0
2
1
0
0
0
0
0
32
76
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19810512
19810513
19810514
19810515
19810516
19810517
19810518
19810519
19810520
19810521
0
0
20
173
5
122
71
0
3
5
ND ND ND ND ND ND ND ND ND ND 0
0
28
102
51
46
180
5
0
13
0
10
33
155
10
132
18
3
0
61
0
3
27
143
22
100
90
3
1
26
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19820511
19820512
19820513
19820514
19820515
19820516
19820517
19820518
19820519
19820520
0
0
0
0
0
15
0
5
0
0
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
0
74
0
0
0
0
0
0
0
0
38
8
0
0
0
0
0
0
0
0
18
27
2
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
19830517
19830518
19830519
19830520
19830521
0
5
0
0
0
ND ND ND ND ND 0
0
0
0
0
0
0
0
0
0
0
2
0
0
0
226 Day of Week
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
19830522
19830523
19830524
19830525
19830526
Newport PRCP
0
0
0
0
0
Yachats PRCP
ND ND ND ND ND Reedsport PRCP
0
0
0
0
0
North Bend PRCP
0
0
0
0
0
Mean of Communities
0
0
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19840615
19840616
19840617
19840618
19840619
19840620
19840621
19840622
19840623
19840624
0
0
0
0
3
127
81
3
0
0
ND ND ND ND ND ND ND ND ND ND 48
8
0
0
0
81
0
36
173
15
48
0
0
0
74
0
0
145
3
8
32
3
0
0
26
69
27
61
59
8
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19850514
19850515
19850516
19850517
19850518
19850519
19850520
19850521
19850522
19850523
5
0
0
0
0
0
0
0
0
5
ND ND ND ND ND ND ND ND ND ND 20
0
0
20
0
0
0
0
0
3
5
0
0
0
0
3
0
0
0
3
10
0
0
7
0
1
0
0
0
4
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19860513
19860514
19860515
19860516
19860517
19860518
19860519
19860521
19860522
19860513
102
0
0
0
0
0
ND
64
3
102
ND ND ND ND ND ND ND ND ND ND 89
3
0
0
0
0
0
257
104
38
81
0
0
0
0
0
175
51
74
0
91
1
0
0
0
0
88
124
60
47
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
19870512
19870513
19870514
19870515
19870516
19870517
170
3
3
0
0
0
ND ND ND ND ND ND 61
15
0
0
3
0
41
0
0
0
0
0
91
6
1
0
1
0
227 Day of Week
Monday
Tuesday
Wednesday
Thursday
Date
19870518
19870519
19870520
19870521
Newport PRCP
0
0
0
0
Yachats PRCP
ND ND ND ND Reedsport PRCP
0
0
3
0
North Bend PRCP
0
0
0
0
Mean of Communities
0
0
1
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19880517
19880518
19880519
19880520
19880521
19880522
19880523
19880524
19880525
19880526
71
10
0
0
0
18
0
0
0
3
ND ND ND ND ND ND ND ND ND ND 28
15
0
0
0
0
30
3
0
0
15
8
0
0
0
46
0
0
0
3
38
11
0
0
0
21
10
1
0
2
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19890516
19890517
19890518
19890519
19890520
19890521
19890522
19890523
19890524
19890525
5
137
46
0
0
0
41
142
76
5
ND ND ND ND ND ND ND ND ND ND 0
0
157
13
0
0
0
109
284
43
0
61
137
0
0
0
86
236
36
3
2
66
113
4
0
0
42
162
132
17
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19900515
19900516
19900517
19900518
19900519
19900520
19900521
19900522
19900523
19900524
0
0
0
46
53
170
188
0
5
23
ND ND ND ND ND ND ND ND ND ND 0
0
0
3
0
119
8
262
28
79
0
0
0
0
38
109
315
0
15
61
0
0
0
16
30
133
170
87
16
54
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
19910514
19910515
19910516
19910517
19910518
19910519
19910520
0
0
3
140
74
3
0
ND ND ND ND ND ND ND 13
0
3
89
25
86
5
0
0
43
53
84
3
0
4
0
16
94
61
31
2
228 Day of Week
Tuesday
Wednesday
Thursday
Date
19910521
19910522
19910523
Newport PRCP
0
0
0
Yachats PRCP
ND ND ND Reedsport PRCP
0
0
5
North Bend PRCP
0
0
0
Mean of Communities
0
0
2
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19920512
19920513
19920514
19920515
19920516
19920517
19920518
19920519
19920520
19920521
0
0
0
0
0
0
0
0
0
0
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
5
0
0
0
0
0
0
0
0
0
2
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19930511
19930512
19930513
19930514
19930515
19930516
19930517
19930518
19930519
19930520
3
8
3
0
0
0
0
0
107
8
ND ND ND ND ND ND ND ND ND ND 0
8
5
33
3
0
0
0
104
79
5
23
13
25
0
0
0
0
218
84
3
13
7
19
1
0
0
0
143
57
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19940517
19940518
19940519
19940520
19940521
19940522
19940523
19940524
19940525
19940526
5
0
0
13
0
0
0
0
0
0
ND ND ND ND ND ND ND ND ND ND 28
0
0
15
3
0
0
0
0
0
0
0
13
13
0
0
0
0
0
0
11
0
4
14
1
0
0
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
19950516
19950517
19950518
19950519
19950520
19950521
19950522
19950523
10
8
0
0
0
0
0
0
ND ND ND ND ND ND ND ND 13
10
0
0
0
0
0
0
28
5
0
0
0
0
0
0
17
8
0
0
0
0
0
0
229 Day of Week
Wednesday
Thursday
Date
19950524
19950525
Newport PRCP
0
0
Yachats PRCP
ND ND Reedsport PRCP
0
0
North Bend PRCP
0
0
Mean of Communities
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19960514
19960515
19960516
19960517
19960518
19960519
19960520
19960521
19960522
19960523
10
79
18
224
168
13
8
104
147
18
ND ND ND ND ND ND ND ND ND ND 193
122
28
290
183
150
0
64
147
79
241
147
160
239
147
71
0
150
15
18
148
116
69
251
166
78
3
106
103
38
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19970513
19970514
19970515
19970516
19970517
19970518
19970519
19970520
19970521
19970522
0
0
3
0
0
0
0
0
0
0
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
15
0
0
1
0
0
0
0
0
0
5
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
19980512
19980513
19980514
19980515
19980516
19980517
19980518
19980519
19980520
19980521
74
33
112
145
53
107
0
0
236
147
ND ND ND ND ND ND ND ND ND ND 10
175
36
89
25
165
0
0
157
472
117
86
51
69
8
69
0
15
1105
127
67
98
66
101
29
114
0
5
499
249
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
19990511
19990512
19990513
19990514
19990515
19990516
19990517
19990518
19990519
155
0
15
137
36
5
152
94
3
ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND ND 94
15
51
127
23
25
104
13
0
125
8
33
132
30
15
128
54
2
230 Day of Week
Thursday
Date
19990520
Newport PRCP
0
Yachats PRCP
ND Reedsport PRCP
ND North Bend PRCP
0
Mean of Communities
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20000516
20000517
20000518
20000519
20000520
20000521
20000522
20000523
20000524
20000525
0
0
3
13
0
0
0
8
0
0
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
ND
ND
3
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
1
4
0
0
1
3
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20010515
20010516
20010517
20010518
20010519
20010520
20010521
20010522
20010523
20010524
51
5
0
0
0
0
0
0
0
0
ND ND ND ND ND ND ND ND ND ND 279
91
0
0
0
0
0
0
0
0
147
20
0
0
0
0
0
0
0
0
159
39
0
0
0
0
0
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20020514
20020515
20020516
20020517
20020518
20020519
20020520
20020521
20020522
20020523
0
0
13
64
0
13
0
0
25
0
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
ND
ND
20
0
15
0
0
0
15
46
0
23
15
8
3
0
0
0
9
37
0
18
12
3
14
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20030513
20030514
20030515
20030516
20030517
20030518
20030519
20030520
20030521
20030522
0
0
5
23
28
28
0
0
0
0
ND ND ND ND ND ND ND ND ND ND 0
0
0
74
ND
ND
ND
0
0
0
0
0
10
13
18
0
0
0
0
0
0
0
5
37
23
14
0
0
0
0
231 Day of Week
Date
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Newport PRCP
Yachats PRCP
Reedsport PRCP
North Bend PRCP
Mean of Communities
20040511
20040512
20040513
20040514
20040515
20040516
20040517
20040518
20040519
20040520
56
53
0
3
0
18
0
0
3
3
ND ND ND ND ND ND ND ND ND ND 51
36
0
0
ND
ND
ND
0
20
0
76
0
0
0
0
0
0
23
23
0
61
30
0
1
0
9
0
8
15
1
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20050517
20050518
20050519
20050520
20050521
20050522
20050523
20050524
20050525
20050526
ND
157
74
124
ND
84
13
0
0
0
ND ND ND ND ND ND ND ND ND ND 109
218
119
79
ND
ND
76
0
0
0
135
191
13
64
28
0
0
0
0
0
122
189
69
89
28
42
30
0
0
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20060516
20060517
20060518
20060519
20060520
20060521
20060522
20060523
20060524
20060525
0
0
0
0
ND
ND
31
102
46
0
ND ND ND ND ND ND ND ND ND ND 0
0
0
0
ND
ND
13
127
91
0
0
0
0
0
0
10
30
81
8
20
0
0
0
0
0
10
25
103
48
7
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20070515
20070516
20070517
20070518
20070519
20070520
20070521
20070522
20070523
20070524
0
0
ND
ND
18
36
0
0
0
0
0
0
0
0
36
18
36
0
0
23
0
0
0
0
ND
ND
74
0
0
0
0
0
0
25
15
33
0
0
0
0
0
0
0
8
23
29
28
0
0
6
232 Day of Week
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
20080513
20080514
20080515
20080516
20080517
20080518
20080519
20080520
20080521
20080522
Newport PRCP
3
25
0
0
ND
ND
ND
ND
175
0
Yachats PRCP
0
10
0
0
0
0
0
53
104
18
Reedsport PRCP
0
0
0
0
0
0
0
41
132
13
North Bend PRCP
0
0
0
0
0
0
0
46
25
18
Mean of Communities
1
9
0
0
0
0
0
47
109
12
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20090512
20090513
20090514
20090515
20090516
20090517
20090518
20090519
20090520
20090521
28
178
0
0
0
0
0
43
15
0
61
152
0
0
0
0
0
56
0
0
38
10
130
5
ND
ND
3
ND
61
0
8
46
13
0
0
0
13
15
0
0
34
97
36
1
0
0
4
38
19
0
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20100511
20100512
20100513
20100514
20100515
20100516
20100517
20100518
20100519
20100520
0
8
0
0
0
0
0
0
25
104
0
0
0
0
0
0
0
36
10
150
18
3
0
0
0
0
0
30
23
175
0
0
0
0
0
0
0
36
64
76
5
3
0
0
0
0
0
26
31
126
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20110517
20110518
20110519
20110520
20110521
20110522
20110523
20110524
20110525
20110526
0
0
97
0
0
0
0
0
127
0
38
51
0
0
0
0
20
0
109
66
5
13
0
0
ND
ND
51
0
76
69
0
0
0
8
0
0
3
23
76
107
11
16
24
2
0
0
19
6
97
61
Tuesday
20120515
0
0
0
0
0
233 Day of Week
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Date
20120516
20120517
20120518
20120519
20120520
20120521
20120522
20120523
20120524
Newport PRCP
0
0
0
0
0
0
0
0
0
Yachats PRCP
0
0
0
0
0
58
234
53
109
Reedsport PRCP
0
0
0
ND
ND
13
109
76
241
North Bend PRCP
0
0
0
0
0
23
ND
ND
36
Mean of Communities
0
0
0
0
0
24
114
43
97
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20130514
20130515
20130516
20130517
20130518
20130519
20130520
20130521
20130522
20130523
5
3
33
20
30
18
0
20
226
302
10
5
10
84
18
5
0
196
305
251
0
0
20
ND
ND
ND
ND
53
287
302
0
10
13
3
13
5
0
112
566
69
4
5
19
36
20
9
0
95
346
231
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
20140513
20140514
20140515
20140516
20140517
20140518
20140519
20140520
20140521
20140522
0
0
0
0
0
43
104
3
0
0
0
0
0
0
0
91
246
3
0
0
0
0
0
0
0
0
0
8
41
0
0
0
0
0
0
0
0
3
58
117
4
0
0
Day of Week
Tuesday
Wednesday
Thursday
Friday
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Total PRCP (mm)
1.61
1.18
1.02
1.91
1.06
1.60
1.72
1.55
2.87
2.00
ND
8
0
0
234