Synaptic Flash

Monday, March 31, 2003

When I was in 5th grade, my best friend's mother had us play a new-fangled version of Blind Man's Bluff: Instead of getting blindfolded and having to stumble through a house looking for your hiding friends, we would be blindfolded and have to make our way through a crowded room without touching a single piece of furniture!

How the hell would we do that?

Jodi's mom first showed us how to feel energy with our hands. She had us work together, palms facing eachother, inching them closer until we could feel HEAT eminating from the other's palm. Then we worked with surfaces, lowering our opened palm over a table until we could feel the reflected heat from that.

Finally, she blindfolded each of us in turn, then proceeded to re-arrange the furniture in the room. One-by-one, we all took a turn maneuvering through that big livingroom- and after a few false starts and banged shins, each of us was able to make it through the room without touching a single thing. Our outstretched hands were the only things guiding us, and we definitely were able to "see" the furniture blindfolded.

Following is a few exercises aimed at honing psychic skills. While primarily a guide for children, I think anyone can learn and have fun from these tips:

http://www.metagifted.org/topics/metagifted/psychicTrainingGames/

PSYCHIC TRAINING GAMES

Find the Photo Game - Get 6 or so identical sized photos, one of the child, one of a favorite relative, one of a friend, one of a pet. Keeping them face down and separated, ask them to find the one you name - of Auntie Sue or one of themselves, etc. (from Esp For Kids book)

What's in the Gift Box Game - Have them guess what each birthday present is before opening.

Coin Toss Guess - Toss a coin and have your child guess which side landed up. Keep track. Consider offering prizes for getting it right more than half the time.

It's in the Cards - Using a standard deck of cards, have the child guess whether each card is red or black. Then move on to guessing suits or numbers. Keep track of correct guesses and praise all correct guesses. Make a big deal about anything greater than 50% accuracy.

Holding the Bag - Put an item in an opaque bag, like a brown lunch bag. Hold it out for them or put it on a table. Have them put their hands on either side of the bag without touching it and tell what sort of vibrations it has. For instance, they can say anything like cold or hot, fuzzy or rough or smooth, metal, food, etc. Praise anything they get right even if they don't guess the object.

Guess the Color of the Marble - Choose a marble from a bag and guess what color is is before opening your hand. As a more advanced version, decide before choosing what colors you will pull out and then try to get those. You can also use colored blobs of glass that you can get inexpensively at aquarium stores or colored game markers.

Get in Touch Game - Collect several pictures from magazines or photographs that have one central image in each. Have them put hands over or around the picture with their eyes shut and guess what or who is in the photo.

Energy Ball - Collect positive energy (chi) from all around you in the air and compress it with your hands into a small ball of pure energy. Start with a circumference of about 3 feet (beach ball) and bring together to about a 4" softball. Pull and condense the energy together. Repeat over and over. Each time feel the energy building more and more. Feel the tingle. When you feet it, you can toss it to someone. Play catch with it. If it starts to fall apart, pull it together again. Teach children to build the energy ball themselves.

Sensing the Energy Game - Rub hands together rapidly about 10 seconds. Feel the tingle. Do it again, then hold your hands facing each other. Feel the energy flow. Do it again and hold your hands further apart - increase from 1 inch to 5 inches to a foot. Try this with a partner and see how far away you can feel the energy from their hands. Next, try standing behind a partner and rubbing your hands together. Then holding your hands out, approach closer and closer and see when they can feel the energy from your hands. Then try the same thing, but touch them and then move away slowly, seeing how many inches away they can feel you. Switch places and see how far away you can feel your partner's energy. Try this with different partners - like mom/dad/grandma/grandpa, friends. As you increase in sensitivity, try feeling the energy without having to rub your hands together first.

Weather Forecaster - Think about the weather for each day in the next week or so. Without using any resources except your gut feeling, guess what the weather will be like each day for the upcoming week. Write it down and then compare your guesses to the actual weather each day. You can also compare your guesses after you've made them to the weather forecast on tv, newspapers or on websites. (idea by Patrick Jordan)

Psychometry Game - Hold an object in one clasped hand. Sense the vibration of it. Let your mind wander over and into the object. Using your imagination, say whatever comes to mind. Use a tape recorder. If you have a group of friends around, have one of them secretly hand you an item and try to figure out which one it is from.

Feel the Light Vibration Game - Hold your hands behind your back with palsm out. Another person shines a light, preferably one iwth a small bright, tight, close beam, on ONE of your hands. You guess which hand has the light one it by mentally seeing yoru palms and deciding which is brightest. Wiggle a finger of the hand with the light on it.
Many of these ideas came from this resource - ESP for Kids: How to Develop Your Child's Psychic Ability by Dr. Tag Powell and Carol Howell Mills, 1992, Top of the Mountain Publishing, Largo, FL, ISBN 0-914295-98-5.)

Anyone care to learn the art of REmote Viewing? The ability to see someone in a room an entire continent away, simply using the powers of the mind? Well now you can, with the help of a Defense Intelligence Agency manual written at the Standford Research Institute by a practitioner named Ingo Swann.

Following is the Introduction to the manual, which can be found at

http://www.crvmanual.com/


Introduction to the Defense Intelligence Agency

COORDINATE REMOTE VIEWING MANUAL

.

What is remote viewing?

Remote Viewing is is the trained ability to obtain accurate data on persons, places, things and events anywhere in time and space, using only a pen, paper and one's mind. It is an innate ability that all humans possess, but like language, it must be learned. When utilizing this methodology, you are not in an altered state. You are fully conscious, alert and in a state of "high attention."

The DIA's remote viewing unit became known in defense circles in 1989, when an operations and training officer from the unit, a prominent general, and several others took the technology into the private sector and established PSI TECH, Inc.

They employed some of the best remote viewers from the DIA's operational unit. Initially, PSI TECH kept a low profile, accepting government and corporate contracts from the defense establishment, and training prominent people from government agencies and scientists.

In 1995, the CIA's AIR report, and a Nightline program further increased public knowledge of the remote viewing program. The report was a damage control attempt by the CIA. It covered only the final two years of the program, which was called "StarGate," when 'crystal ball gazers' and tarot card readers were brought into the unit.

Since then, a virtual "psi soup" has been created, where the term "remote viewing" has been applied to almost every form of psychic phenomenon. Many psychics now refer to themselves as "remote viewers," to legitimize their services and companies, because the term sounds more scientific and acceptable to the mainstream. Worse yet, some charlatans have emerged on to the scene, claiming to have been part of the military unit, or from clandestine units that no one (those who should be privy to such knowledge) has heard of or been able to confirm.

Details about the publicity surrounding the release of the AIR report, and the differences between the research side of remote viewing, as it differs from the operational unit, are available in this press release.

There is much confusion over what 'remote viewing' is and isn't. The fact that many of the more prominent "RV researchers" still are not aware of the important of CRV and that virtually anyone can be trained to retrieve data more accurately than the world's best natural psychics, is truly unfortunate.

What is being lost on much of the public, in all of the confusion, is the breakthrough discovery that was created by Ingo Swann at Stanford Research Institute.

This was the real *breakthrough* from the years of research, and the work done in the military unit.

Ingo Swann, a brilliant natural psychic, focused his attention inward and looked at his own process, developing a model of how his own mind accessed information from the collective unconscious, and created a method by which anyone could learn to accurately obtain information on any person, place, thing and event in the past, present or future.

Some of the prominent "remote viewers," such as Joe McMoneagle, are in fact natural psychics.

At this web site, when we refer to "remote viewing," the term will be used to describe the teachable methods developed by Ingo Swann and those who teach the techniques, Coordinate Remote Viewing (now called Controlled Remote Viewing) and Technical Remote Viewing® .

The ability to remote view is not limited to a few natural psychics. It is an innate ability that all humans possess. However, like language, it is something that must be learned, to be effective.

As human beings, data and information is constantly flowing through our perceptual apparatus. We are all constantly accessing information, but unlike natural psychics, most of us can not control the flow of data or lock on to it consistently. Our "psi muscles" are underdeveloped.

When properly trained, CRV and TRV structure allows any of us to lock on to the signal line, slowing down the process so that we can retrieve accurate data, more accurately and more consistently than the best natural psychics. The structure is also self correcting, and brilliantly separates the viewer's analysis and imagination from the actual data.


The CRV manual was never intended to be a replacement for proper training by a qualified instructor.

It's purpose, in the military and at PSI TECH, was to serve as a guide and a reference for CRV/TRV terminology and it served to show inquisitive lawmakers what the millions of dollars were being spent on.

Proper training in CRV and TRV is very rigorous. Exact attention to structure (in the correct order) is absolutely necessary. Every percept that enters your mind must be dealt with. All AOLs must be properly declared, and attention to structure must be maintained. Anyone seeking to 'try' it by just reading this manual is going to be disappointed. This is a learned skill that requires proper training and practice.

In the fourteen years since the writing of this manual, there have been many advances and discoveries learned through years of training. One major discovery, was the realization that geographical coordinates are not necessary for targeting purposes.

Random numbers can be assigned to a target cue or search term.

This breakthrough allowed this technology to be more effectively used as a problem solving tool. This important discovery, along with many others, is not covered in the manual. A person can now create a target where they essentially search the Matrix as they would a library or internet database, using carefully constructed cues and search terms.

The manual does not instruct one on the proper methods for cuing.

It does not instruct one on the proper creation of a targeting package, and the pitfalls and problems that can result if the use of target reference material (photographs) is not properly employed.

It does not instruct you on the duration a session should last, how many one can do each day and leaves out many details regarding the actual application of the skill.

How can I properly learn these techniques?

In the military unit, training lasted approximately three months. When PSI TECH took these techniques public in 1989, they successfully developed a course that effectively taught prominent people in the defense establishment, scientists, and doctors these techniques in a shorter period of time.

Their original professional development course, taught on-site, was $4500, lasted nine days, and was very intensive.

Some thought that viewers learning in such a brief period of intense training would not be able to adequately learn the skill. But the course was very successful, and when PSI TECH demonstrated that there was a market in the corporate and private sector for remote viewing services, several of remote viewers from the Ft. Meade unit, followed PSI TECH's example, and opened their own training schools.

Ingo Swann no longer teaches. There are several qualified instructors who can effectively train you in Ingo Swann's methodology. Jonina Dourif offers courses at PSI TECH. Paul Smith's company, RVIS, teaches CRV, and Lyn Buchanan teaches at P>S>I.

Training is expensive, and in most cases requires one to travel, but if you can afford it, it is well worth it.

If you can't afford to take a course in person, one can learn the techniques at home, for significantly less than on-site instruction. PSI TECH offers their new 2001 TRV video training course, a 10 video set, for $449.95.

Their courses are very effective and I can personally recommend them, as this is how I learned.

When learning via this method, you can go back and review lectures, something impossible when taking a course on site.

Be aware that learning remote viewing and applying the techniques is hard work. To become proficient, CRV or TRV training requires a commitment by one to practice the techniques, as it is a learned skill.

Following the exposure of these methods after the release of PSI TECH's original home training course, and the publication of the CRV manual on the internet, many have sought to profit from the technology and have attempted to copy and alter the structure, taking bits and pieces and making the rest up as they go along, without the background, experience, knowledge or qualifications to do so. They do not have an appreciation for Ingo Swann's method, understand the theory, nor are they aware of the time and expense (millions of tax dollars) that went into its creation. They play upon the ignorance of the public and seek acceptance from the "RV community."

I know that there will be those who will try to learn CRV on their own, by simply reading this manual. If you do not have success, it won't necessarily be for lack of trying, but because you do not have enough information and lack proper training. You will also likely ingrain improper habits that will be tough to un-learn.

If you are serious about learning, take a course from a professional, whether in person or via PSI TECH's video training course.

.


PROPRIETARY
INTRODUCTION
THEORY
STRUCTURE
STAGE 1
STAGE 2
STAGE 3
STAGE 4
STAGE 5
STAGE 6
GLOSSARY


Friday, March 28, 2003

I've always wanted to master the art of telekenisis. Luckily I was raised in a supportive environment that quickly instilled in my young mind the concept that "anything is possible". Though my early experiments proved fruitless, I did experience a number of strange and seemingly connected "paranormal" phenomenon that encouraged me to investigate further.

Then a number of personal set-backs distracted me from this path.

But it was around 1995 when I was re-introduced to my fascination with this phenomenon. I was at a party in San Francisco, a very underground affair. I was standing by myself by the wall, just watching the scene, when suddenly my gaze was drawn to two young-ish guys sitting on a couch. They seemed to be incredibly focused on what they were doing: One of them was lifting his hand- palm facing downward, fingers spread- over a small piece of paper. With each lift of his hand, the paper on the table LIFTED ever so slightly.

For some reason I blanked it out. I rationalized it away. I ignored and forgot it, preferring to think it some sleight-of-hand trick.

But recently I've re-discovered my fascination, and I've decided to start an experiment in developing my skills. A little research on the net (thank you, google!) provided the following instructions:

JB

Telekinesis Techniques
Telekinetic Energy is Natural

The ability of telekinesis is very natural occurrence and we all have the ability to perform telekinesis it's just a matter of learning the ability. It is primarily a Mind/Brain/Consciousness related phenomenon though certainly its roots are sub-atomic like all manifestations. Some research shows there is a lot of activity in the cortex of the brain in relationship to this. Most of what we term psychic phenomenon or mystical happenings happen in the "off" phases of consciousness.

Consciousness is always in the on/off phasing, blinking off and on, as it were. Off/On phasing phenomenon is photon related manifestation of energy and light. The energy we are dealing with here is tiny pockets or "quanta" of energies. The ability to bend spoons, levitate is happening at the other levels being only manifested as a physical event upon the space/time shell frame which we interpret as our reality. There is also a good deal of illusion as well. One must be able to discern the reality of both. Sometimes there is a vast difference in what we THINK we see vs what IS actually happening.

What is Telekinesis

Telekinesis is essentially the ability to move an object on the physical plane using only psychic power. While some people think that it is an occult practice, this is not strictly so. I can only give my perspective, but I believe that we are all born with this skill. It is inherent, like walking, talking, breathing. We simply neglect it from day one.

A common theory is that TK works by energy fields (magnetic or electric) or by "waves" of psychic energy which are actually dense enough to push/repel an object or draw it inward.

Most people's only encounter with TK is accidental- something mysteriously falls over or objects fly around a room, a phenomena often mistaken for a poltergeist when it may actually be a person with spontaneous telekinetic powers.

Anyone can harness their power and use it with the proper devotion.




A Theory on Telekinesis

Telekinesis is thought of as this really amazing "talent" that only a few people have. Quite the contrary, I believe that telekinesis is something we all inherently have. We simply do not use it. In fact, in general, we all have psychic abilities. Let me explain.

Every living person has a brain. Obviously. To say anything otherwise would be preposterous. However, we don't use the entire brain, we don't even use the better fraction of it. We also each use different parts more than others. Some people enjoy art, some enjoy math and numbers, logic, sports, writing, dancing, collecting... all of these activities use a different part of the brain. This is like psychic ability. We all use some of our total psychic potential, but far from all of it. Some of us just "know" when something it going to happen, or can predict an outcome better than most people, or get a "sense" of whether a person you just met is of a good or bad character. All of these are uses of the psychic power.

Just like the brain, we can also exercise the parts that lay unused. An artist can learn algebra if they really put their nose to the grindstone. Just the same, you can learn telekinesis with proper training and expanding of your natural psychic abilities.

The only thing that holds you back is not believing in yourself. Just like the child who says, "I can't do math, it's impossible", the person who says "I can't use telekinesis, I just don't have the ability" is holding themselves back. They say that you're your worst critic. Well, stop it! Believe in yourself and the abilities will follow.

A Skeptics Definition

Telekinesis is the movement of objects by scientifically inexplicable means, as by the exercise of an occult power. Psychokinesis is the production of motion in physical objects by the exercise of psychic or mental powers. Uri Geller claims he can bend spoons and stop watches using only his thoughts to control the external objects. Others claim to be able to make pencils roll across a table by a mere act of will. The variety of parlor tricks used to demonstrate psycho kinetic powers is endless.

My thoughts on this: Of course there are a variety of parlour tricks to demonstrate this. There are parlour tricks for practically everything! This does not mean that genuine telekinesis is impossible.

More About and How to Do Telekinesis

TELEKINESIS is moving things using your mind. If you're going to try telekinesis, you have to be relaxed, clear of thoughts, and you have to be able to concentrate on that object and nothing else. Some people think you should meditate before trying to use telekinesis. You have to be very dedicated because it can take years to learn, but I think it's worth the wait. Think of your goal in your head, imagining it over and over, thinking of nothing but the object and your goal. Do this for as long as you're comfy with, and do it daily. After some time you will start to see results. I've found that light things are easier so start with light things. Some experiments are: Rolling a pen touching it less each time, using a light piece of paper is pretty easy, a toothpick in water, trying to make the fire of a candle lean to one direction, a feather in a bottle, balancing a spoon on the edge of a glass and trying to make the spoon rock off, and last but pretty easy is bending silverware or keys. Bending silverware is a little different. You hold the choice object in your hand, and you feel the surface as you imagine in your head bending the silverware. The thing is, you don't "make" it bend, you "let" it bend. Levitation is pretty much a form of telekinesis so use the same method as telekinesis if you want to levitate something or yourself off the ground. Some people think telekinesis has to do with magnetic energy, and some think it's the use of energy.

THE SHAPING OF ENERGY WITH THE MIND is often used to make psi balls. This is a way to learn to shape energy. You cup your hands as if holding something between them, and then think like your a faucet of energy, and just let it flow out through your hands and into a ball between them. Even if you can't see it maybe it's not strong enough and you need to add more. Don't worry about seeing when you first start because you may not be able to add enough. You can tell if you made a psi ball though by paying attention to your hands. They will get hot and your hand will have little twitches every now and then. If your hands hurt don't worry, it's normal. Try making psi balls during different feelings, and see what changes there are. Once you can see your psi ball you can change it's color, shape, and etc. It will do whatever you want it to.

SHIELDS are made in mostly the same method, but the energy is surrounding you. You can program it to your will. It will do whatever you want it to.

TELEPATHY is exploring someone's thoughts. You can also send to them through telepathy. Like, pick a letter and have a friend that you will be sending to, have them receive. Imagine you are linking to them, to their thoughts (sender). When you feel you are linked, clear your mind except for the letter. Picture the letter in your mind in different color, size, and fonts. Think the word as you do this. The receiver must clear their minds and must be open to all thoughts they receive or think they receive. Do not have the receiver say the letter until he thinks he absolutely knows what it is.

EMPATHY is feeling other peoples' feelings.

Telekinesis

Apparent change in or movement of material objects, caused by mental effort alone. It is also called psychokinesis (PK). The claims of Uri Geller (1946- ), an Israeli, to break metal objects merely by concentrating on them have received great publicity. Telekinesis has been evoked to explain levitation and certain poltergeist manifestations.

Where to Begin

There are certain things you need to work on before you can get anywhere with telekinesis. Here I will discuss the obstacles you must overcome and the exercises you must practice.

1. Doubt

TELEKINESIS IS REAL. People have done it, people do it all the time. It is a gift all humans hold. Get that through your head before going any further. Doubt is like a wall between you and TK. So climb over the wall and leave it far behind you. You do not need doubt in your search for truth, especially not when it comes to the powers of the mind.

2. Logic

Okay, you live in a practical world, it's only natural to try to reason things. Don't bother. Set practicality aside, and when you achieve TK you will then see how silly the concept of logic is altogether. It will all make sense when you get there.

3. Purity of the Heart

Why do you want to learn TK? You reasons must be positive and your intent must be pure. If you wish to learn it to harm people, to profit off a strange talent, or just to impress your friends, forget about it. Learn it to exercise the mind, learn it to challenge your reality. Don't try it for some kind of cheap glory. If that's your intent, you'll get nowhere.

4. Meditation

YOU MUST MEDITATE. Consider this a requirement. Take it one step at a time. Meditation is key in order to prepare the mind for telekinesis.

Improving Your Telekinesis

I get letters like "I've tried and tried at TK but I still can't do it!" all the time. The reason is always the same. A person seems to think that trying for a week is a "long time". Forget that. Telekinesis is worth the wait, but what a wait it is. The very skilled get it in 2 weeks. A greater faction of us doesn't get there for months, maybe years. I have developed this list to help you get on the right path towards telekinesis. KEEP TRYING!

Meditate daily for half an hour, fifteen minutes if you're schedule is too busy.

Attempt TK at least once a day, twice if possible. Give yourself a good 30-60 minutes to try it.

Focus on one method for at least a week, if it shows no results, switch methods.

Be at ease; instead of taking it too seriously think of it as an experiment, a game. If you try too hard you'll just end up frustrating yourself and you'll get nowhere.

Don't give up.

Don't tell yourself you can't do it, because you can.

BELIEVE!!!!

What You Can Do With Telekinesis

With tk you can :
move objects i.e. magazines, cups, etc.
bend objects (spoons, forks, pencils etc.)
you can make psi balls ( balls of energy) and throw them
if your advanced you can:
shut/open windows
lock doors
turn on lights
hurl objects at people or at other things

What Not To Do

Before you get started trying to bend the spoons and forks, let me give you some tips on why it may not work or hasn't been working.
1. The reasons why someone has difficulty cultivating their telekinetic skills is usually one of several things. Some human emotions like stress can impede the process, though, once in awhile a stressful situation can actually increase someone's ability to achieve what appears as superhuman traits. I'm sure you've heard of the situations where all of a sudden something happens and someone can lift a ton of something. Yes, that has to do with adrenaline but there is also a dynamics of "quanta" going on there. In the moment of "have to" they released their natural ability to, seemingly, defy science. They didn't think about it, they just did it. No thinking, no preconceived judgments. Don't think about it so much just practice without preconceiving.
2. Usually, though, if there isn't any real danger or need, the human emotions inhibit the path that the brain requires to create the neural network it needs to create this atmosphere. The more negative emotions, like guilt, fear, non trusting, judgmental attitudes and suspicion are enough to inhibit that natural flow that is required. One must believe it is possible. How else can we expect to manifest anything if we can't believe it's possible? You can't.
3. Don't obsess on it relax!! Enjoy, cultivating another skill. It's not race, or a test. It's not about worth or worthy. So many spiritually based philosophies are based on reward. Spiritual awareness and evolution are not "prizes" you win. Opening up to higher levels of spiritual awareness is a growth process of evolving ones consciousness. Telekinetic's is just one more skill with the ability of possible manifestation.
4. Don't carry preconceived ideas as to the outcome. Experience it, naturally. Don't script it. Don't tell yourself how it should go or that you have to be at a certain point at a certain time all that impedes the energy. When you do that you are so busy thinking that the correct atmosphere or pathway can not be presented. Will and Reason are not juxtaposed to telekinetic ability.
5. Don't get frustrated and angry at yourself. Again, relax, Have fun with it.
6. Don't be self-conscious. Yes, many times people feel foolish or self conscious. Don't. If you can't do it right away it says nothing about who you are. It simply just says the spoon or fork isn't bending, yet that's all.

Who Can Do Telekinesis?

What? "Who can use telekinesis???" I'll tell you who.

YOU.

Telekinesis
Method 1: Becoming One With the Object
Stare at the base of the flame (not at the flame itself, don't get retina burn, and yes, you may blink). Gaze at it, defocus your eyes and enter a meditative state. Watch how the candle dances and moves. Imagine the flame as an extra limb, feel that you are able to move it as easily as your arm or leg. Keep watching, and when you feel it is a part of you, try flexing it. See the flame grow wider, thinner, taller, shorter, flicker, or stand still. Do this for 5-10 minutes, then snuff the candle out.

Method 2: Visualize!
With this method, just see what you want to have happen clearly in your mind. If you want a parking space near the door of a crowded mall, visualize clearly an empty space right near the front door before you leave your house. Looking for a special something? See it clearly, see yourself in possession of it and happy. To enforce the visualization, write down exactly what you want. Be descriptive! If you need it, it will happen. If not, realize there may be a reason it did not occur as you wished; perhaps something better will come along, or it just wasn't appropriate for this thing to happen at this time. Always ask that it be done in the best interests of all concerned. This also works on faulty electronic equipment and many other things; just see the computer, vcr, car, etc working perfectly.


Method 3: Pushing With Energy
Read the beginner logs and master Energy Balls before attempting this one.
Blow up a balloon and set it on the floor (preferably a surface with very little friction; a linoleum floor perhaps)
Form an energy ball, making it as dense as possible. With the energy ball between your hand and the balloon, push the balloon along the floor with the energy ball. Do not touch the balloon with your hand.




Visual Techniques

MOVING A SMALL OBJECT

VISUAL EXERCISE
STEP ONE
Charge your physical body with energy.

STEP TWO
Then place a stone in front of you.

STEP THREE
Then focus your eyes on the stone in front of you.

STEP FOUR
Now close your eyes and visualize that stone in front of you.

STEP FIVE
Then visualize that your energy is blending with the stone.

STEP SIX
Then focus your mind on moving the stone to the left using the power of thought.

STEP SEVEN
Then focus your mind on moving the stone to the right using the power of thought.

STEP EIGHT
Then focus your mind on moving the stone back to the center using the power of thought.

STEP NINE
Then focus your mind on moving the stone towards you using the power of thought.

STEP TEN
Now focus your mind on moving the stone away from you using the power of thought.

STEP ELEVEN
Then focus your mind on moving the stone back to the center using the power of thought.

STEP TWELVE
Then in your own time open your eyes.

REMEMBER
To do steps six to eleven a couple of times. Then if you want to try using another small object like a cup.


VISUAL EXERCISE
STEP ONE
Charge your physical body with energy.

STEP TWO
Then place a cup in front of you.

STEP THREE
Then focus your eyes on the cup in front of you.

STEP FOUR
Now close your eyes and visualize that cup in front of you.

STEP FIVE
Then visualize that your energy is blending with the cup.

STEP SIX
Then focus your mind on moving the cup to the left using the power of thought.

STEP SEVEN
Then focus your mind on moving the cup to the right using the power of thought.

STEP EIGHT
Then focus your mind on moving the cup back to the center using the power of thought.

STEP NINE
Then focus your mind on moving the cup towards you using the power of thought.

STEP TEN
Now focus your mind on moving the cup away from you using the power of thought.

STEP ELEVEN
Then focus your mind on moving the cup back to the center using the power of thought.

STEP TWELVE
Then in your own time open your eyes.




MOVING A LARGE OBJECT





VISUAL EXERCISE
STEP ONE
Charge your physical body with energy.

STEP TWO
Then place a chair in front of you.

STEP THREE
Then focus your eyes on the chair in front of you.

STEP FOUR
Now close your eyes and visualize that chair in front of you.

STEP FIVE
Then visualize that your energy is blending with the chair.

STEP SIX
Then focus your mind on moving the chair to the left using the power of thought.

STEP SEVEN
Then focus your mind on moving the chair to the right using the power of thought.

STEP EIGHT
Then focus your mind on moving the chair back to the center using the power of thought.

STEP NINE
Then focus your mind on moving the chair towards you using the power of thought.

STEP TEN
Now focus your mind on moving the chair away from you using the power of thought.

STEP ELEVEN
Then focus your mind on moving the chair back to the center using the power of thought.

STEP TWELVE
Then in your own time open your eyes.




MOVING YOUR VISUAL BODY

VISUAL EXERCISE
STEP ONE
Charge your physical body with energy.

STEP TWO
Then close your eyes and see your visual body standing in front of you.

STEP THREE
Then visualize that your energy is blending with your visual body.

STEP FOUR
Then move your visual body to the left using telekinesis and the power of thought.

STEP FIVE
Then move your visual body to the right using the power of thought.

STEP SIX
Then move your visual body back to the center using the power of thought.

STEP SEVEN
Then move your visual body backwards using telekinesis and the power of thought.

STEP EIGHT
Then move your visual body forwards using the power of thought.

STEP NINE
Then move your visual body back to the center.

REMEMBER
To do steps four to nine a couple of times to get the hang of it.

TELEKINESIS
Physical Techniques

What Can You Do

1. What we do is have an accepting attitude. Believe it can happen. Everyone I ever taught this technique to and who was successful in bending a fork or spoon, had a POSITIVE attitude about it. They may not have believed they could do it but they did believe it was possible. That's a start for the proper frame of mind. Next, believe YOU can!!

2. Focus your attention. So many people say they are concentrating but in fact their minds are scattered and they aren't really into it at all. Be there. Learn to do only one thing at a time. This is difficult in the contexts of our society's established standards. There seems to be a badge of honor attached to being able to do 50 things at once. We somehow seem to derive worth from this. Well, it's unhealthy. It's what contributes to stress, anxiety, elevated blood pressure and even depression and a host of other "dis-eases". Don't get caught up in all that. It's not about how much you can do but how well you do. It's about quality not quantity. It's a fact that the brain can really only think of one think at a time. Work with the natural process of your brain. There is an inner dialogue going on that can be distracting and scattering the energy. There are many techniques that will teach you the discipline that is required for stilling the Mind and to help you learn what true concentration really is. I recommend meditation, or Qigong, Yoga, Tai Chi or any one of the contemplative arts as a viable form to enhance self discipline and awareness.

3. The Art of Stillness. Practice being still. Yes, actually, being still without thinking anything. Try it. All the masters have acquired this skill. They can actually, sit still and think of no-thing. This is why they are able to do the "mystical" manifestations that we see. Opening a lock with the wave of a hand, or seemingly walk about without being noticed. They know how not to cause ripples in the Universal Energy. They have mastered the Self. They truly can focus on one thing and only one thing at a time. The longer you can sit still and still your mind, the more available energy you have. It is in that discipline that teaches, patience, acceptance and unconditional being. This is a skill that will enhance every aspect of your life. It's a great way to enhance one's healing techniques as well.

4. Learn to "Let Go". As soon as something, whether it's an old bias, an old emotion, blouse, anything let go of it. Resolve things in your life as quickly as possible. It will unclutter your mind and your emotions will flow more evenly and smoothly. By learning to, "let go", we also learn to let go of preconceived out come, that is how we "think" it will turn out. If you can't let go then you are still trying to control it. If you are still trying to control things then you close off many pathways of personal and spiritual growth. Let things happen when appropriate to do so.

5. Remember the 'Law of Coalesce'? When you think on something it will attract like thoughts. 20 seconds of one pure thought attracts an equal amount of pure energy of the same resonance and quality. Each 20 mark increases a multiplies the energy. Can you imagine what you could manifest just by 2 minutes of pure unadulterated thought!!? This equation works equally for both types of thoughts, be the positive or negative in origin. Be mindful of what you think on or about. Every action you take was proceeded by a thought. What was the quality of yours?

Those were some of the techniques that will help you open up to all your abilities. They are healthy guide lines for

How to make Psi Balls
PSI Balls (Beginner)

Creating psi balls is the act of shaping energy with the mind. Energy is much easier to manipulate than physical objects, so this is a great beginners exercise. Advance Techniques

EXERCISE ONE
Hold your hands out in front of you, with both palms facing. Close your eyes and relax. Concentrate on the space between your hands feel the energy ball between your hands. Try to strengthen this energy field by visualizing the ball growing stronger. If you cannot feel the ball, move your hands away from each other, then closer and closer, trying to feel the point of energy. To me, this feels like a tingling sensation between my hands and in my third eye.

EXERCISE TWO

Well Personally i think Psi Balls Have To do A LOT with TK i mean TK is a form of Psi so anyway here is how to make one if you don't know how. :)
You Cup your hands together and shut your eyes
Then You flex your arm muscle (keep eyes shut)
Let the energy flow in your hands because that's all psi balls are are balls of energy
Don't worry if you can't see it the 1st time you just need to put more energy in
if you don't believe in this WHY ARE YOU HERE?
just getting your attention ok now back to it
Just keep trying i still haven't seen mine yet but i can feel the energy
if your hand twitches that's ok that lets you know that you might be able to see it
throw it at something and see what it does!





Bending An Object







EXERCISE ONE

INSTRUCTIONS FOR SPOON - FORK or KEY BENDING

1. Find utensil of choice.
2. Hold utensil in your hand / hands however you are comfortable.
3. Sit quietly breathe comfortably relax.
4. Empty mind of all extra chattering and thoughts. Remember stay focused.
5. With eyes closed slowly rub your fingers tips over the surface of the object.
6. Feel don't think about it feel what the surface feels like. Get into the flow of molecules, atoms, energy.
7. This may take a few attempts. You will begin to actual "feel" the energy.
8. At that very moment when you feel it, you and the object as a blend of energy just bend it! If you've done it correctly it will bend!!!
9. Remember NEVER apply force! You aren't there to physically force it to bend. That's not point of the exercise.

EXERCISE TWO

Spoon bending
Meditate for half an hour.

Find a spoon or fork.

Hold utensil in your hands.

Sit in a quiet space, breath deeply, and relax yourself. Escape mentally from all thoughts and sounds.

With your eyes shut, rub your fingertips lightly over the surface of the spoon's handle.

Feel the surface without necessarily thinking about it. Become a "part" of it, the atoms of the metal mixing with the atoms of your fingers and the air so that they flow together as thought they are water. Imagine it melting into liquid.

This may take a few attempts. You will begin to actual feel the energy and the warmth on the metal.

At the moment you feel the momentum of the energy, bend it! Don't put physical force on it- you're not testing your ability to bend a spoon with your hands. You already know you can do that. It's your mind we're testing.





Exercises to Help You Develop Your Abilities

The Compass Exercise

The compass exercise is something I still play around with every now and again. It is one of the easiest "tools" I know of that is accessible to just about anyone, and the are relatively inexpensive. Why a compass? Because the needle of the compass kind of floats and offers the least amount of surface friction and resistance.

1. Place the compass flatly on a stable surface. It doesn't matter what direction the needle is pointing in. I had someone ask me that once. This is an exercise about clockwise, hopefully. Though, there were those times I do get it moving counter clock wise. I'm not sure why that is really. It happened in the lab when I was involved in erasing static or "white" noise off of cassette tapes. That was part of an experiment we had to extend the tones or beats on a tape. Lets say in a normal range there may be 10 signals in a 10 second span, my job, as well as the others who were participating, was to extend the signals so that there were more in that same span. It worked but every once in awhile I seemed to shorten them instead but that's a whole other story. Just remember to try for clockwise direction of the needle.

2. This method is the HAND method. Place one or both hands about 1 inch or 2 inches above the compass. Close your eyes, but if you close your eyes you'll need a spotter to watch the needle for you.

I suppose you could video yourself and check the tape later. Electronic gadgets! I love'em! Next, DON'T THINK anything! Just relax holding your hand above the compass an have a knowing resolve of what you are there to do--- then just allow the neural network in your brain to do what it knows how to do. Be mindful, however, of why you are there doing what you are doing just don't think about it, that's all. You are not suppose to be engaging the cognitive part of your brain. You may or may not feel the energy surge through your arms and fingers. I usually do. Sometimes, my hair static's out and I look like I've been frightened or about to be hit by lightning. If that isn't a sight!! That's all there is to this exercise. Simple, easy and to the point. Your goal and only goal at this juncture is to get the needle to move.

A word of CAUTION. Don't use an expensive compass, as usually this exercise winds up ruining it to work as an actual compass again. This energy will alter certain structures.





Cork and Water Exercise


1. Here is another easy exercise for honing your psychokinetic skills. This method is very simple to put together. Water? Yes, remember? Less surface friction and offers less resistance. If you are going to be able to utilize telekinetic energy, at all, then this is the probably one of the most easy. Basically, all you need is a bowl of water, a cork, and a small paper clip. You can either glue the paper clip to the top of the cork, if you like, as all you are trying to do is add a little weight to cork so the cork doesn't float around on its own by room current or room air flow. The other method is to make a groove in the top of the cork. Uncoil the paper clip and let it rest in the groove. Either way, both work just fine.

2. Again, as in the compass method, place your hands about 1 or 2 inches above the cork. Release all preconceived ideas as to what should be happening next. Just let the energy flow. Feel it move through your arms and out through your finger tips. In a really good session you can have that cork sailing all over the bowl.

3. Try to remember that this "happening" happens in between the off/on phases of consciousness. I don't mean unconsciousness like passed out or fainting that's something else. I mean here aware and not aware phases of reality consciousness. I remember when I first was trying this technique when I started out years ago. I tried, and tried (I was still Willing and Thinking reality in those days) but that cork didn't budge. When all of a sudden the phone rang in that split second of me NOT THINKING the cork flew over to the side of the blow!





Telekinesis

Floating Wood

EXERCISE ONE

Meditate for half an hour.

Fill a clear glass bowl with fresh water. Drop a toothpick or other small wooden object into the middle of the dish. Since there will be no friction between the water and the object, it will be easy to move it because there is less resistance.

Get comfortable and breathe deeply.

Look at the toothpick. Imagine your mind's "hand" coming out and pushing on the object, and imagine it gliding across the water to the other side of the dish. Feel the energy pushing on it. You should begin to notice some movement after a while. You can use your hands to direct your energy, but don't touch or blow on the toothpick.

Once you have practiced this and you believe you have gotten the hang of it, take it one step further. Imagine that you are pushing down on the object, forcing it to go under the surface of the water. This will take more concentration, but the results are also more significant.

Physical Objects (Advanced)

You can use a number of physical objects, and attempt to move them. Some suggestions are: Tipping a spoon, which is balanced off the side of a cup (you can hold your hand near). Bending the flame of a candle. Making a pendulum swing. Or try more difficult things like levitating object (yourself Included), closing doors etc.
For more Advanced techniques check out the advanced techniques page or the levitation page.

Physical Telekinesis

Moving a Small Object

Choose a small, lightweight object, preferably made of a light metal, such as a cheap ring.

Clear your mind completely. You should have NO distractions whatsoever, and try not to let erroneous thoughts into your mind, or you will lose your focus. Concentration is vital.

Build a "tunnel" between you and the object. Visualize this tunnel between yourself and the object. You only see the object. Everything else is outside of the tunnel, and thus, outside of your view.

Now, imagine your mind's hands coming out and pulling the object in. Once you feel the pull, you might want to make sounds in your head that suggest a strong magnetic field (nnnn.... nnn.... nnnn.... ) It may sound silly, but it works!

Don't expect this to work the first time you try it. It might, but there is also a chance it will not. Try, try again! If you cannot devote your time and patience to this, don't bother trying it at all.

Why Can't I get Things To Slide or Lift?

Remember, there are laws governing these principles. We may not understand or even be cognizant of them, but they are there and they do work!!

One of the reasons it is so difficult to get things to lift or slide has to do with friction, resistance, etc. Okay, consider this. You are trying to get a bowl to slide across the counter.. Ask yourself about the dynamics involved here. Do you realize just how much energy it takes to perform that event?

A lot!! It's harder than bending a spoon or fork! Why? Because you are deal with things like horizontal distances between the objects center of mass, the point of contact to the surfaces. Friction, remember? It's actually, easier to levitate (lift it) it that drag it. Remember, that you want to start with easier things first, then if you find you have an ability graduate to other things. I'd love to be able to do what Matilda could do, Anyone see that movie? She had everything dancing about in the room!

Just remember - it IS possible!

Dancing Flame

Meditate for half an hour.

Light a candle in a safe place. A white candle on a white/light colored table is best.

Get comfortable and breathe deeply.

Stare at the candle's flame. Do not think about anything, clear the mind but keep the flame in front of you. Soon you should see only the flame. Not the table, not the candle, not the room and objects surrounding you, just the flame.

Now imagine the flame is stretching upward, growing taller, brighter. You can put your hand above it and imagine you are drawing the flame upward. Imagine the flame shrinks, becomes smaller and shorter. Imagine it flickers and dances. Imagine it bends. Practice these things until you feel you are "one" with the flame, and it is doing as you desire it to.

Keep practicing this, once you are comfortable with your ability to do this, try putting the candle out with your mind. Could you light it up again with just your mind? Hmm... anything is possible!

Psi-Wheel

This is a simple experiment to exercise telekinesis.

Take a metal thumbtack (the kind with a flat, circular base) and set it so that the sharp end is pointing upward. Now take a small square of white paper, about 1/4 inch by 1/4 inch (maybe even smaller), and carefully balance it on top of the tack. You can replace the bit of paper with a piece of carefully cut aluminum foil if you feel more comfortable with metallic energies.

Meditate for half an hour.

Now sit in front of the "psi-wheel" you have just created. Stare on one corner of the square of paper. Focus all your energy on that one corner, willing the paper to start turning on top of the point. Imagine the wheel (the paper) begins to spin on the axis (the tack). Hold your concentration for as long as it takes for you to get it spinning.

Once you have the hang of this, try knocking the paper off the tack!





Swinging on a String

Meditate for half an hour.

Cut a piece of thread about 10 inches long. Tie a wide object to it, like a needle, a toothpick, or a short piece of a wooden rod. Hang the string so that you can sit comfortably in front of the hanging object.

Sit far enough away from the string so that you know you aren't making the object spin with your breathing. Let the object come to a complete stop, not turning at all in midair.

Take a deep breath.

Focus all your attention on one side of the object, right or left, it doesn't matter which. Imagine the object slowly turning as if your mind was really pushing against that side of it. You can use your fingers to "point" your energy, but do not touch the object.

Once it starts to turn, and who knows how long it will take you to get this far, imagine that your energy pushes it faster so it speeds up. It should turn with greater momentum.

Practice this. Once you get the hang of it, keep using this method to get the object to swing instead of just spin. Good luck!

Thursday, March 27, 2003

Romancing the Clouds; Before he brought a drop of rain to drought- stricken Montana, Matt Ryan gave farmers a ray of hope.
The Los Angeles Times; Los Angeles, Calif.; Feb 23, 2003; J.R. Moehringer;


(Copyright The Times Mirror Company; Los Angeles Times 2003. Allrights reserved.)

They still think about the rainmaker, still remember him fondly, especially when a beautiful cloud rolls by.

They still talk about the rainmaker, over cups of coffee at the Home Cafe or beers at the Ryegate Bar. They can't help it -- they miss him. They wish he would return. They would give anything to see the rainmaker drive up in his dusty old truck, setting forth his grand theory of life and promising to wring a few good storms from their dried-out sky.

But there isn't any money for the rainmaker right now.

After another year of drought, most farmers in Montana are broke, and many are beyond broke, hundreds of thousands of dollars in debt. Whatever mad money they had stashed away for an unrainy day, they gave the rainmaker when he last came through town.

The rainmaker isn't cheap. He charges $10,000, sometimes $15,000, cash on the barrel, and farmers think he ought to be paid promptly, same as the man at the feedlot. Even if he is a holy man, able to shuffle the clouds and shift the jet stream and lure the moist winds up from the Gulf of Mexico, the rainmaker has to eat.

Since they can't afford to bring back the rainmaker, the farmers phone him now and then, for advice, for comfort -- and for something else they don't readily admit. They phone the rainmaker at his little house in Mount Shasta, deep in the woods of Northern California, where he often sits in his backyard, gazing at the clouds and talking to the trees.

The rainmaker is a 50-year-old former cabdriver from New York named Matt Ryan, who says he has a gift. Call it a rapport with the planet, he says. A way with the sky. It's more romance than science, he insists: He doesn't seed the clouds -- he seduces them.

"He's a genius," says his wife, Gigi, a real estate agent from Seattle, who fled that city years ago after a record stretch of rainy days left her feeling depressed.

Turns out, she says with a laugh, her future husband was the cause of all that rain.

Ryan has been making rain for years, but professionally for just the last decade. (He pencils "Cloud Buster" each April on his tax return.) He claims a 99% success rate and hundreds of satisfied customers. "If I come in," he says, "the rains will come."

He works mostly in the West, mostly in central and eastern Montana, where an epic five-year drought has farmers on the brink. Nearly half of the United States is enduring some degree of drought, according to the National Weather Service. But Montana's drought may be the worst, because it's dragged on the longest.

Typically, Montana's prairie averages 13 inches of rain each year. Since the late 1990s, many parts have been getting 3. Crops are gone. Topsoil is gone. Snow fences are gone, buried under drifting dunes of dust.

Drought is a cumulative disaster. It's two years of poor rain, followed by one year of some rain, then two years of no rain, and one morning the barley fields are dust and the banker is knocking on the screen door.

Unlike twisters or earthquakes, drought kills slowly, by attacking life at its deepest levels -- the root, and the heart. First the water evaporates. Then the hope. In the arid West, drought is just another word farmers use for death, and statistics support their lore. Montana's suicide rate, routinely among the highest in the nation, has crept even higher with each year of this drought.

The one break in the despair was when Ryan first arrived, in February 2001. And again when he returned that May. Even before he brought a drop of rain, he brought a ray of hope. He caused a kind of hysteria, an outrageous joy, which may have been the most accurate measure yet of Montana's pain.

But the awe and nostalgia that linger long after Ryan left tell a story too.

Canvassing a vast triangle of Montana, traveling hundreds of miles a day, Ryan stirred the state like nothing in recent memory. People clutched at him. They threw open their doors and took him into their homes. They hung on his every word, and repeated his words as if he were a prophet.

In one-stoplight towns Ryan drew large crowds and delivered memorable talks, which many farmers can still quote word for word. He mixed basic science with old-fashioned faith and newfangled mysticism. He patched together a dazzling variety of subjects -- the hydrological cycle, the greenhouse effect, the Tao De Ching, the Cold War -- into a cohesive worldview, which certainly wasn't airtight, but at least seemed solid and sturdy, like a well- carpentered barn.

Everyone recalls with particular clarity the way Ryan talked about clouds. He reintroduced the farmers to the clouds, used the beauty of the clouds to revive farmers' waning faith in the sky. Some say they never really saw the sky until they met the rainmaker.

Look at those clouds, Ryan said in town after town. No, for God's sake, really look at them. Like all living things -- your cows, your kids -- those clouds want attention, see?

Ryan often finishes sentences with, "See?"

Ask yourselves how those clouds make you feel, Ryan said. Now, folks, how do you suppose you're making those clouds feel?

Ryan often emphasized his point with a spurt of expletives, which caught the strait-laced farmers off guard. Then, in the next breath, he'd tell them to pray. He would need their fervent prayers to make the rain. He wasn't God, he said, but an ambassador of God. "I don't make the rain," he told them all across the prairie. "God makes the rain."

Farmers normally don't need coaxing to pray. They pray for rain all their lives. And Montana farmers prayed that much harder when this drought started. Only when their prayers seemed to waft aimlessly into their famously big sky, only when that sky began to look more empty than big, did they stop. Only then did they reach out to Ryan.

Some thought he might be the answer to their prayers. Others were more cynical. Tried praying for rain, they said. Maybe we can pay for it.

It worked. And it didn't. Since drought is cumulative, the remedy must be cumulative. More was needed than a few good soakings from the rainmaker.

Still, none of the 250 Montanans who have paid Ryan more than $100,000 wants a refund. The man did what he promised, they say. He made it rain. He whipped up the sky as if beating a bowl of egg whites, turned the clouds frothy and produced a series of heartening storms.

They saw. They swear.

And data from the National Weather Service bolster their belief. Records show that rain or snow fell on every little town Ryan visited, around the time he was there.

Except one. There was one town, one time, where Ryan couldn't bring rain. Hard as he tried, Ryan couldn't romance the clouds on his second visit to Conrad.

But it wasn't his fault, he says. There were reasons. Strange reasons.

Reasons he hesitates to discuss.

As Old as the Rain

There have been stories of rainmakers captivating the West for centuries, from the shamans of the Plains Indians to the charlatans who preyed on farmers during the Great Depression. Charles Hatfield, the self-proclaimed "Moisture Accelerator," wowed drought-stricken Los Angeles in the early 1900s, becoming a cult figure to hundreds of clients -- until he was blamed for flooding San Diego.

Hatfield may have inspired N. Richard Nash's hit Broadway play "The Rainmaker," which became a popular film in the 1950s.

"I wasn't lyin'," Nash's wily rainmaker tells one skeptic. "I was dreamin'."

Rainmaker stories are more than common. They are archetypal, old as the rain, because they are about that mirage-filled desert between belief and make-believe.

Rainmaker stories are about people putting their faith in something, anything, with all their hearts and not much evidence, whenever the alternative to belief is despair.

Rainmaker stories are less about the need for rain than the need for keeping faith in a dry season. Even Ryan acknowledges as much. "This job ain't about making rain," he says. "It's about lifting people up."

Like the rain he was credited with making, Ryan seemed to fall from the clear blue sky in February 2001. But in fact he'd spent nine years in Montana, off and on, working quietly for a rancher named Phyllis Furman.

A 72-year-old daughter of homesteaders, Furman farms 3,000 acres north of Glasgow, near the Canadian border, hard by the spot where her in-laws first broke sod in 1907. She was the first Montanan to hear about Ryan: She read about him in a farm journal and sent for him straight away.

Farm's dying, she told him. No rain, record heat, dirt blizzards blotting the daytime sun. "We were burning up alive here," Furman says.

It was 1992. Ryan set up camp near a stream on Furman's land, fiddled with his rainmaking equipment and chatted with the clouds. Hours later, Furman says, rain.

She paid him $5,000, considered it a bargain, and put him on her permanent payroll. She's summoned him five times since, paying him as much as $15,000 a downpour. No one in Montana has given Ryan more money, or more unqualified praise, than Furman.

Wondrous things happen when the rainmaker comes to town, Furman says. Nature bolts awake. One night, she recalls, Ryan was working in the fields and the sky suddenly looked like the Fourth of July. "Whole valley lit up with fireflies," Furman says. "We didn't even know we had fireflies up here."

Ryan likes to pitch a tent outdoors when he works. "Strange dude," Furman says. He sleeps on the ground to soak up the earth's energy, and sometimes, when weary from rainmaking, he lays hands on one of her trees, drawing out its strength like sap. He favors oaks.

Furman takes a fair bit of grief around town about Ryan, whom she likes to call "my rain man." Neighbors say she's made a pact with the devil. The local minister says she's going straight to hell. Still, she reserves her deepest contempt for skeptics. "Disbelievers," she calls them, spitting the word off her tongue like a sunflower seed.

Can't they see, she asks, that her small square of Montana is the only part spared by this drought? (It's true: Drought maps make Furman's farm look like a new dollar bill on a bed of dirt.)

Ryan's work with Furman was always well known in Glasgow. But word travels slowly across country this rugged, where a family's mailbox can be 20 miles from the front door. Ryan didn't become a statewide sensation until the Billings Gazette wrote about Furman's incongruously green farm. Suddenly everyone in Montana was talking about the rainmaker, and looking for him, none more desperately than Gary Gollehon, a 56-year-old wheat and barley farmer near Conrad, north of Great Falls.

Gary phoned Ryan and pleaded with him to drive 300 miles from Furman's ranch and see about saving Gary's 6,000 acres. They negotiated a fee of $10,000, which Gary would raise among his fellow farmers.

When Gary broached the idea with his wife, Becky, she just stared. "I thought Gary had lost his mind," she says.

And yet, she also knew something needed to be done. People were walking around town in a trance. Businesses were boarding up their windows every other day. Five families had lost their farms that year -- who knew how many more would go bust before the next seeding?

A friend told Becky about overhearing a conversation between one local farmer and the pastor: The farmer was vowing to kill himself, and the pastor was exhorting him to hang on.

"We were desperate," Becky says. "The situation was as desperate as we've ever been."

So she gave Gary her blessing, and Gary took up a collection. He didn't need the hard sell. "Everybody for 90 miles contributed," he says.

City people think farmers do fine on government handouts, Gary says, but government help is bare subsistence for Montana farmers. Besides, he adds, a farmer doesn't farm for money. A farmer considers himself a caretaker of the earth. A farmer coaxes life out of the ground, and when the ground dries out, the farmer loses more than money. He loses his purpose. Not to mention his heritage.

"Nothing has ever humbled me like this drought," Gary says. "My great-grandfather homesteaded a mile and a half from where I live. Our daughter and son-in-law live on that place now. And they have kids. So that's six generations on that land."

His normal baritone drops an octave deeper.

"To lose that would be a pretty disgraceful thing."

'Better Than the Radio'

The first time Ryan came to Conrad he stayed with Gary and Becky, using their farm as his base of operations, and Gary and Becky couldn't have been more delighted. The rainmaker was the most fascinating house guest they ever had.

Becky enjoyed the way Ryan stepped outside for private confabs with the Almighty. Gary marveled at how Ryan bubbled with facts and ideas and theories. Some nights they would all sit around the table after supper and listen to Ryan talk. "He was better than the radio," Gary says.

Gary and Becky also liked Ryan's wife, Gigi. She seemed to have a calming effect on Ryan, and sometimes she was able to simplify his complex monologues on natural phenomena.

It was February, often 20 degrees below zero, too cold for Ryan and Gigi to sleep in Ryan's tent. So Gary and Becky gave up their bed. They wanted Ryan to be comfortable. Everything seemed to make him uncomfortable.

Fluorescent lights, for instance. He couldn't stand them. Also, the microwave. He fled whenever it was turned on. Working with the elements, he told Becky, made him ultrasensitive to electronic appliances.

One day Gary gave Ryan a tour of the area. He drove Ryan to the brown fields, to the bone-dry wells, to the Knees, two knobby buttes rising improbably from the flat prairie. He drove Ryan to the school for an assembly with the entire student body -- all four children.

Gary likes to talk, but with Ryan in the truck he mostly listened. Besides primers on nuclear physics, comparative religion, lost civilizations and meteorology, Ryan gave Gary a bit of his bio. He told Gary how he left New York when he was 30 and fell in with a Chippewa medicine man named Sun Bear, outside Spokane. He talked about sitting in sweat lodges and bunkhouses with Sun Bear and learning how to heal the earth.

Ryan fell silent when Gary drove past a nuclear missile silo west of Gary's farm. Ryan said the silo gave him an ugly feeling. Gray. Dead. He theorized that the silo, and others like it around Montana, were contributing to the drought, if not causing it.

After Ryan had been in Conrad a few days, Gary organized a town meeting. Farmers drove from 100 miles around to meet the rainmaker, who floored them with his opening line:

I spoke to God this morning, Ryan declared. God told me to tell you -- this drought is over for you people!

There was a gasp. Or maybe a sigh of relief.

"He can pick and choose in a moment," Gigi says, "what his audience is and what they need to hear."

As always, Ryan talked at length that day about clouds. He fell into a rhapsody about clouds. He reminded the farmers that, as children, they saw faces in the clouds. That's proof, he cried, that clouds are alive -- and all living things have relationships with other living things. See?

He didn't go too deep into the mechanics of rainmaking. He'd spent a lifetime learning his craft, he said, and couldn't explain it in one hour. He simply promised the farmers moisture, and soon, and they grumbled their approval, then gave generously.

One woman gave $100. She couldn't afford it, because her husband had just died and money was scarce. But faced with losing the family farm, she felt obligated to contribute.

Soon after, snow blanketed the woman's fields. She e-mailed Becky: Bless you. And please thank the rainmaker for the best wet we've had this year.

Ryan didn't like anyone to watch him work. Except Gary. He showed Gary his equipment -- several 8-foot-long steel tubes and a wooden sawhorse -- and explained how it functioned. Stick the tubes in a body of water, he said, and aim them at the sky: Flowing water attracts flowing water, so flowing water on the ground attracts flowing water in the sky. The tubes, he said, act like antennae.

Gary thought the tubes gave off an awful hum, a vibration that made his back fillings ache and his arthritis flare. It was odd -- and inexplicable. Still, there was no arguing with the results. Days after Ryan arrived, snow fell. Then came sheets of rain.

People practically danced in their yards. They held open their mouths and let the raindrops tickle their tongues. Gary and Becky slept with the windows wide open, no matter how cold the nights. They lay in bed and listened to the rain pattering their metal awnings -- the ultimate lullaby.

Becky, taking her morning walk, noticed the sky. It did look different. Crisper. Fresher. The clouds too. They snapped in the breeze like sheets on a line.

When she mentioned this to Ryan, he nodded. Besides making it rain, he'd cleansed the toxicity from the atmosphere, he said. He'd rid the air of a residue he called "dor," not only making the sky brighter, but paving the way for ferocious spring downpours.

As February ended Ryan said goodbye to Gary and Becky and everyone in Conrad. They thanked him profusely for the snow and rain.

Just wait, he told them. The big stuff is yet to come.

He would come back in May and finish the job.

Brace yourselves, he said as he drove away -- it's coming.

Flakes the Size of Nickels

Before returning to Mount Shasta, Ryan swung 250 miles southeast to see Viola Hill, an 86-year-old rancher in Roundup.

Please, she said when she phoned him at Gary's -- help us.

She offered him $10,000, and like Gary she called a town meeting to raise the money. Nearly 60 desperate farmers attended, including Hill's husband, who was frail and confined to a nearby nursing home.

Ryan gave his standard talk, with a twist. He announced that snow would fall later that night. Not just any snow, he said. Flakes the size of nickels. Pay close attention. Nickels.

Charlotte and Tony Zinne attended the meeting, hoping Ryan might be the salvation of their 12,000-acre ranch in nearby Ryegate. Driving home that night they were debating whether or not to give Ryan money when snow suddenly appeared in their high beams.

Tony stopped the truck and Charlotte jumped out. She held her hand up to the sky and watched a snowflake waft onto her palm -- the size of a nickel.

Charlotte decided at that moment to do more than give to the rainmaker fund. She would help Hill run it. She signed up friends and neighbors. She signed up strangers. She signed up the local bank -- and even the church. In a few months she helped grow the fund to $16,000.

If fear drove Tony to trust the rainmaker, love drove Charlotte to throw herself into raising money for the rainmaker fund. Poor Tony, she says. He worries all of the time about losing the ranch, which makes her worry, and sometimes even the goats and cats and dogs frisking in the frontyard look worried.

Many nights Tony tries to get away from the worry. He drives up to Ryegate Bar and drinks one Black Velvet after another, as if he could drown the drought along with his sorrows. The bar is always crowded with men who have the same idea, including one debt-ridden young farmer Tony thinks might be having a nervous breakdown.

The Zinnes' ranch sits on a pretty -- but lonely -- piece of land, which was famous in the 1800s. Their yellow house was once the headquarters of John T. Murphy's "79," a legendary cattle ranch that ran from the Musselshell River -- now almost dry -- to the Crazy Mountains. Growing up a few miles from the 79, Tony didn't figure the world itself could be much bigger.

Through the years, farming other people's places, Tony saved enough to realize his boyhood dream: He bought 6,000 acres of the 79, and rented another 6,000, the proudest day of his life.

He loves that land, Charlotte says tenderly. And he used that land shamelessly to make her love him. Days after they met at a cocktail party, Tony invited Charlotte for a picnic. They sat in a prairie meadow, listening to the lowing cows, and Charlotte fell for Tony on the spot. "It was the cows," she often says, trying to get a smile out of Tony.

They were married months later, united in a holy bond of love and worry. The newlyweds would sit each night and watch the Weather Channel, hoping for good spring rains, which would carry them through summer, or big autumn snows, which would melt into their fields come winter, when the warm Chinooks blew.

Hope got them by -- until the drought hit. "It was like someone turned off a spigot," Tony says.

Now the Zinnes often sit at their kitchen window, a different kind of Weather Channel. It faces Locomotive Butte, a long rock formation that resembles an old-time steam engine. Rain clouds once furled like black smoke from the locomotive's funnel, but lately it's just blue sky trailing in the wake of that train.

"I'm scared," Tony says. "Scared my reality has caught up with my dreams."

When Ryan came back in late May 2001, there was even more excitement, Tony says, and more need. It was the rainy season, but rain hadn't fallen in weeks, and everyone was on edge. Another town meeting was called.

Relax, Ryan said. Rain will fall right after this meeting.

Also, he told them, pay attention to which farmers get rain. Some will, some won't. Those who do should feel doubly bound to contribute to the rainmaker fund.

Ryan might have checked the weather forecast that day. Or not. Nobody seemed especially curious. Besides, the forecast was an educated guess -- Ryan was giving guarantees.

As the meeting broke up, the farmers walked outside to their trucks and felt something prickling their hands and faces.

I'll be, they said, looking up.

Well, would you look at that.

"It rained," Tony says, shrieking with laughter, "like a cow pissing on a flat rock."

Days later came the hot winds, screaming across the prairie, threatening to evaporate the rain before it could do any good. So Ryan went around, Tony says, "and he stopped that wind."

Ryan spent much of June shuttling between Glasgow and Conrad, Roundup and Ryegate. Clouds seemed to follow him, Charlotte says, and people started to believe. Guess he really is a rainmaker, they said. Made good on his promise, didn't he? Rains wherever he goes.

Except in Conrad. Ryan just couldn't bring the rain on that second trip to Gary's place. He tried and tried. He gabbed with the clouds. He conferred with God. He logged long hours in the fields, aiming his tubes every which way at the sky.

Nothing worked, but there were reasons, Ryan said. Strange reasons.

He was reluctant to discuss the reasons. He discussed the reasons once with Gary and a few others, and they didn't know quite what to think.

Whatever the reasons, Becky says, whatever the amount of rain he brought, Ryan worked a miracle. He didn't end the drought, but he interrupted the despair. He got people talking, especially the men. He opened minds, and lightened hearts, and made tight-lipped farmers acknowledge they were sad and afraid.

That alone, Becky says, saved some lives.

Gary is one of the farmers who still phones Ryan, for advice, for comfort, for something he doesn't like to admit. Late at night, after supper, Gary shuts himself into his office, just off the kitchen, and sits at his desk, gazing at a photo of himself as a young farmer -- full head of hair, bulging biceps, chest-deep in a field of ripe winter wheat. Then he picks up the phone and dials the rainmaker. Sometimes, he asks Ryan for rain.

After hanging up with Ryan not long ago, Gary went to the window and saw a tower of nimbus clouds forming on the horizon. He feasted his eyes on those clouds -- vast and spongy and full of delicious water -- and experienced a surge of wonder.

Also, gratitude.

He felt sure Ryan had blown him a storm, as if blowing him a kiss.

Seeing God in Clouds

He still thinks about the farmers, still remembers them fondly, even though they haven't brought him back.

He would give anything to return to Montana, to roar again into those little towns like an avenging angel, ready to do battle with the stubborn clouds and the dried-out sky.

But the farmers tell him there just isn't any money for rainmakers right now.

He sits at his kitchen table, drinking a glass of water. Snow- topped Mt. Shasta looms in the window behind his head. Gigi hovers in the background, apologizing for the chill in their house. They can't turn on the heat, she explains. The electric baseboards play havoc on Ryan's nervous system.

With his strawberry red hair, unruly red eyebrows and striking blue eyes, the rainmaker looks like a cross between Donald Sutherland and Donald Trump. But dressed all in white -- white sweat pants, white tube socks, white T-shirt that reads, "Relax, God Is In Charge" -- he also looks like a 6-foot cloud.

He talks about his life. Growing up in Albany, he always felt destined for something big. He tried college, but that wasn't right. He tried driving cabs and liked it, but felt there must be more.

In the 1970s he borrowed a book from the Albany Public Library, a portrait of different Native Americans, with a chapter on Sun Bear. Inspired, he hitchhiked west, not only finding Sun Bear, but moving in with him.

Sun Bear called the primal forces of nature "The Grandfathers," and taught Ryan to speak their language. After years of practice, the dialogue comes quite easily.

"I can alter the humidity and barometric pressure in 15 minutes," Ryan says. "I can shift the winds in under 15 minutes. It's become so second nature, I don't even think about it."

He must be careful, however. He once pointed to a mountaintop during a storm, he says, and produced a sizzling bolt of lightning.

Also, rainmaking takes a terrible physical toll.

"You are dealing with a lot of energy," he says. "A lot of toxic energy. What you notice in drought areas is that there is a buildup of stagnation. The clouds don't form. The sky gets whitish. You are dealing with this stagnation. It has effects on your body. Makes me very sick at times. I've gotten very, very sick."

He stares into his glass of water.

It's all just simple science, he says. Some rainmaking is mystical, beyond words, but much is predicated on one bedrock fundamental rule -- for every action there is an equal reaction. "Newton," he says, sipping the water.

If weather acts upon you, he says, it only stands to reason that you can act upon the weather. The rainmaking tubes are conductors for such actions and reactions.

"I stick the tubes in the water," he says, "the tubes stick in the air. All the air in the area, and I mean for hundreds of miles around, starts flowing through the tubes, runs into the water, gets cleaned and then evaporates back and comes back refreshed."

Never fails, he says.

"I altered the weather from Mount Shasta to San Francisco last winter on seven occasions," he says. "That's never been done in the history of Western civilization. Never been done. When I alter the weather here I'm altering the weather all the way back to New York state and up in New England; I'm altering the weather into Europe, see?"

He never stays on the subject of weather very long. Weather invariably leads him to long, often lyrical digressions. Politics and history. Literature and philosophy. Music and art.

He loves poetry, especially William Carlos Williams. He can recite quantities of Williams, including his most famous lines:

so much depends

upon

a red wheel

barrow

glazed with rain

water

beside the white

chickens

His favorite subject, however, is clouds. Again and again he returns to clouds. He loves clouds, reveres clouds, sees God in clouds, especially in the West, where clouds stand out more, defining each day's sky as features define a face.

He tugs on his ponytail.

It's disappointing, he says, that Gary and Becky, Charlotte and Tony, all the farmers in Montana didn't learn the lessons of the clouds.

He recalls that first trip in February 2001, when they believed. "You make it rain," he says, "they want to marry you to their daughter and give you the farm."

Now, he says, they've lost the faith. They plead poverty and still phone him for help, but he's dubious.

"I'm not dumb," he says. "They don't think I did anything."

He supposes they were scared off by that one failure, around Gary's place. But that wasn't his fault, he says. There were reasons.

What reasons?

He pauses.

Someone tampered with the atmosphere, he says.

Silence.

He clears his throat.

"We had problems with extraterrestrials there."

They follow him, he says. The "extras" sometimes appear high overhead in their spacecraft when he's working with his tubes. Rainmaking disrupts the atmosphere, he says, and makes their monitoring of Earth more difficult, which is why they sometimes interfere.

They once pushed him off the flatbed of his truck, he says, sending him down a steep embankment: He suffered nearly fatal injuries to his back and head, and was left with a harrowing ringing in his ears.

He recovered, but friends haven't been so lucky. Several have been abducted, he says, and some have been subjected to gruesome scientific experiments.

"Oftentimes when there's abductions you'll find marks behind the back of the knee. Little red marks. They go after the synovial fluid for some reason."

Though the extraterrestrials haven't abducted Ryan, he says, they did implant a crystal transmitter at the base of his brain. A healer eventually removed it.

He rubs his neck. "It started off feeling like it was a potato back here," he says. "When the [healer] pulled it she said that it was almost a cube-shaped crystal."

With his rainmaking profits and the insurance money from his fall, he recently bought 24 acres outside Mount Shasta. He hopes to build a house there soon.

He loves his land just as the farmers in Montana love theirs; in fact, he recently planted a row of cottonwoods he brought back from their prairie.

He visits his land every day, to talk to the oaks, watch the clouds, see what the mountain lions have been up to. Today, late in the afternoon, he goes and sits by his creek, where he's carefully arranged the rocks to make a range of different notes as the water hits them.

Listening to the creek's splashing xylophone music, he surveys the sky. A flawless sheet of blue. A real Montana sky.

What would happen if he set up his equipment right now?

He thinks.

"Let's find out," he says.

He marches downstream half a mile. There, lying in a patch of muddy grass, are his rainmaking tubes. They look like spare parts for the Tin Man.

He wades into the creek, up to his shins, up to his thighs, and rubs cold water all over his arms and face, as though performing a rite. Only when thoroughly wet does he reach for the tubes.

He jabs each tube firmly into the mud, then aims it at a different section of the sky. He gauges the trajectory of the tubes, considers their angle to the ground, until satisfied that each one is positioned just so. Then he climbs out of the creek.

He rakes his hair. He rubs his jaw. He studies the tubes.

Now he lifts his gaze. His sky-blue eyes grow wide. His fluffy cumulus eyebrows float above them. He peers at the rim of the hills, then higher, into the deep purple iris of the sky.

Still not a cloud. But also not a trace of doubt in his face: It's coming.

A strip of cloth tied to one of the tubes suddenly begins to flutter.

He points.

"The wind's picking up," he says. "See?"

SCIENCE AND THE HUMAN ENERGY FIELD

http://users.aol.com/MuseforU/science.html

Science and The Human Energy Field

I have written this for folks who like to have a "scientific" view of how all this works. (Clearly, the net is full of techies!) All of my understanding here is second-hand (as is anything "learned") as opposed to my first-hand knowledge or experiences found elsewhere on this site.

I don't want to give the impression here that I rely on "science" to back up my ideas or beliefs. (If I did I'd surely believe I was nuts by now!) For something to become "established" scientifically takes a long time...just look how often studies refute previous findings in the news. I also think there's a bias against anything considered "paranormal" (just look at this word, for example) amongst scientists, who by their tendency to be intellectual, pragmatic, and left-brained are not likely candidates for what is believed by many to be right-brain dominated experiences. (My apologies to those "scientists" who are working open-mindedly (and quietly!) at understanding the deepest roots of our existence).

As I see it, at one time the idea that the earth was round was scoffed at, the dream that man would one day "fly" was considered ridiculous, and the notion that man might travel to the moon was deemed a fantasy. Only after a few visionaries "proved" these things to be possible were they accepted by "science." One day the whole realm of the "paranormal" will merely be "normal."

Presently, modern science is making great strides in connecting scientific (objective) evidence with personal (subjective) experience. Western science now accepts that the universe (including human beings) is composed of more than molecular structures. Everything is composed of energy. Rather than a static world of fixed objects, the universe is in a constant state of change, and matter and energy are continually pulsing back and forth, much as we are continually breathing. Devices have even been invented that can measure the energy fields surrounding people, animals and humans.

Two books by Barbara Ann Brennan are most valuable for explaining the "science" behind the energy sustaining all life on this planet. The titles are "Hands of Light," and "Light Emerging." Brennan earned a degree in atmospheric physics and was a research scientist at NASA before moving on to study the human energy field, which she now has been working at for 26 years . The following basic description of the universal energy field is taken from "Hands of Light:"

"As the state of the art of our scientific equipment becomes more sophisticated, we are able to measure finer qualities of the UEF [universal energy field]. From these investigations we can surmise that the UEF is probably composed of an energy previously undefined by western science, or possibly a matter of a finer substance than we generally consider matter to be. If we define matter as condensed energy, the UEF may exist between the presently considered realm of matter and that of energy...

Dr. John White and Dr. Stanley Krippner list many properties of the Universal Energy Field: the UEF permeates all space, animate and inanimate objects, and connects all objects to each other; it flows from one object to another; and its density varies inversely with the distance from its source. It also follows the laws of harmonic inductance and sympathetic resonance...the phenomenon that occurs when you strike a tuning fork and one near it will begin to vibrate at the same frequency, giving off the same sound."

The interconnectivity of these energy fields is at the heart of understanding "psychic phenomenon." The universal energy field permeates all space...hence, one who is sensitive can "connect" with another person's energy regardless of physical separation. How do you know who is on the other line when the phone rings? Their energy connected with yours before your physical hand picked up the phone. If you believe (as I do) that we survive physical "death" in some form, then it is merely a matter of our energy connecting with the energy that survives. It is a different skill than speaking to another with one's mouth, but no less valid.

A belief in and understanding of "psychic energy" in no way contradicts what is known by science. It may often exceed what is known by "science," but this is no cause for alarm or fear. Indeed, the gap between "science" and "spirituality" is closing as connections are made between physical dynamics and "non-physical" or more subtle interactions. It is an integration of the left brain (linear, analytical, focuses on one thing) and the right brain (spatial, creative, holistic, integrates input equally) that leads to conscious understanding of the "non-physical" or spiritual. Meditation is a strong tool for creating this connection.

The Psychedelics and Religion
WALTER HOUSTON CLARK

The recent discovery of the religious properties of Lysergic Acid Diethylamide-25 is not such a wholly new phenomenon as some people seem to believe. There is some evidence to suggest that the secret potion that was part of the ordeal of initiation into the Eleusinian mysteries in ancient Greece contained a psychedelic drug. The somewhat mysterious drug called soma, used in India, sometimes for religious purposes, was psychedelic, while the Mexican mushroom whose active principle is psilocybin has been used by the Aztecs for centuries in their sacraments. Their word for it, significantly, meant "God's flesh."

The peyote button, the top of a certain spineless cactus plant, has been and is now used by some members of nearly all the American Indian tribes in cultic ceremonies. The peyote religion goes back nearly a century in historical records and certainly is even more ancient. At present it is represented by the Native American Church, a loose collection of some two hundred thousand members, according to its claim. Peyote among the Indians has had a history of controversy not unlike LSD among whites. However, despite years of repressive laws and legal harassment, there has been little or no hard evidence of claims made as to its harmfulness, and some indication that it has done good. More importantly, laws made to repress its use have been declared unconstitutional in several states on the ground that they have violated constitutional guarantees of freedom of religion.(1)

Perhaps the most distinguished and eloquent advocate of the view that certain chemicals may promote religious states of mind was William James, who some seventy years ago inhaled the psychedelic of his day, nitrous oxide. He referred to this self-experiment, in The Varieties of Religious Experience, in his chapter on mysticism, where he wrote the often quoted words:

. . . our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it parted by the filmiest of screens, there lie potential forms of consciousness entirely different.... No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded.(2)

But "religion" is an elusive term, and whether or not we can regard states associated with the psychedelics as religious depends on how we define it. Doubtless there are those who would regard any state initiated by the ingestion of a chemical as by definition non-religious. For such people, the reading of this chapter will be an idle exercise. Tillich defines religion as "ultimate concern," while both William James and W. R. Inge speak of the roots of religion as ultimately mystical. Rudolf Otto, in The Idea of the Holy (1958), speaks of the non-rational elements of the religious life in terms of horror, dread, amazement, and fascination as the mysterium tremendum, "the mystery that makes one tremble." Certainly, as I will point out in more detail later, the subject who has consumed the forbidden fruit of the psychedelics will often testify that he has been opened to his own "ultimate concern" in life and may even speak in terms reminiscent of the medieval mystics. Furthermore, one of the chief objections of the opponents of the psychedelics is that for many the experience may be "dread-full," as cogent an illustration of Otto's thesis as one could well expect to find.

Long before I took very seriously the claims that eaters of psychedelic chemicals made as to their religious experiences, I defined religion as "the inner experience of an individual when he senses a Beyond, especially as evidenced by the effect of this experience on his behavior when he actively attempts to harmonize his behavior with the Beyond."(3) Consequently, it would be to this standard that I would refer experiences triggered by the psychedelic drugs, in order to determine whether they should be called religious or not.

From the definition, it will be clear that the core of religious experience is subjective therefore never to be fully shared with another person. Consequently we are forced to rely to a large degree on the words of the religious person for any determination of religion. This necessity disturbs the modern psychologist whose too-narrow conception of his discipline as a science bars him from probing the nature of the religious consciousness despite its cogency as a source of profound personality change. As he observes the conventional churchgoer and hears him glibly using such terms as "conviction of sin "rebirth" "redemption" and "salvation," the psychologist may too hastily conclude that such terms are mere pious language that brings a certain sentimental comfort to the worshiper but hardly represents any marked change in his relations with his fellow men. The psychologist has forgotten, if he ever knew, that such terms are the echoes of experiences that, perhaps many years ago but also today, have transformed the lives of prince and beggars enabling them to unify their lives and attain heights that could have been possible in no other way. It is this effectiveness, along with the subjective reports by subjects of encounters filled with mystery and awe, for which we must be on the lookout as we try to appraise the religious significance and value of these strange chemicals.

But before we start our survey I must say something about the place of the non-rational in the religious life. Notice that I call it non-rational, not irrational. The religious life involves at least three basic factors: First is the life of speculation and thought, the expression of the rational function of the human mind. The second is the active expression of religious principles, the concern for others and the observance of ethics and other social demands that grow out of one's religious commitment. Religion shares these two functions with other interests and duties of humankind. But the third function is unique, and without it no other function or activity can be called religious in any but a very pale and secondary sense. This third function is the experience of the sacred, the encounter with the holy, which not so much logically, but intuitively, or non-rationally, the subject recognizes as that which links him with the seers and the saints of today and of yesterday. A non-drug example will be found in Arthur Koestler's autobiographical The Invisible Writing (1955), in the chapter entitled "The Hours by the Window." It is this non-rational perception of the holy that so moves the individual and interpenetrates both his thinking and his activity, infusing them with tremendous energy and giving to his whole life that stamp we call religious. We must ask whether in any sense the psychedelic substances arouse this factor, to determine whether we can characterize the result as religion.

If we can accept the direction of the argument thus far, that the essential core of religion may be found in the mystical consciousness and the direct experience of the holy, I can show considerable evidence that it is this aspect of the nonrational consciousness that the psychedelic drugs release. I consider my first example sufficiently persuasive to make the point.

Dr. Walter N. Pahnke of Spring Grove Hospital, Baltimore, in a doctorate study at Harvard, used twenty theological students in a double-blind study of the effects of psilocybin. All twenty were given similar preparations; half were given the drug and half placebos; then all attended the same two-and-one-half-hour Good Friday service. The experimental group reported overwhelming evidence of mystical experiences, while the control group reported next to none.(4) The reports included intuitions and encounters with ultimate reality, the holy, and God; in other words the "Beyond" of my definition. Furthermore, a six-month follow-up showed much evidence that the subjects felt they had experienced an enlivening of their religious lives, resulting in an increased involvement with the problems of living and the service of others.

The previous sentence supports that aspect of my definition that emphasizes the active functions of religion, the effect of the experience of the Beyond on the individual when he "actively attempts to harmonize his life with the Beyond." Western prejudices in religion favor the pragmatic test, so claims of encounter with God or ultimate reality are always more impressive when they can be supported by concrete evidence of benefit like this. Further cogent evidence is supplied us in studies of alcoholics treated with LSD by Osmond and Hoffer in the early 1950S in Saskatchewan. According to Dr. Hoffer's report, of sixty difficult cases, half were no longer drinking five years later, while there was a very high correspondence between success and the report of the subject that his experience had been transcendental in William James's sense of the term.(5)

Still more evidence pointing in the same general direction comes from work done by Dr. Timothy Leary when he was at Harvard. He received permission from the State Commission of Correction to give psilocybin to thirty-five inmates at Concord State Reformatory. Since Dr. Leary had reported that the convicts were having religious experiences and the work was controversial, I persuaded him to introduce me to some of them so that I could investigate at first hand. While unable to follow up all the subjects, I talked with those who were still in prison---by and large those who had committed the more serious crimes and so were serving long terms. I found that it was indeed true that these men referred to their experiences as religious in varying ways. One reported a vision in which he had participated with Christ in His Crucifixion. Shortly after this, he had looked out the window. "Suddenly all my life came before my eyes," said this man, an armed robber of nearly forty who had spent most of his adult life behind bars, "and I said to myself, What a wasted Since that time these men have formed, within the walls, an AA-type organization called the Self-Development Group, to rehabilitate themselves and others. I could not deny that there were profound religious forces at work among these men as the result of the drug treatment (Leary and Clark, 1963).

In their book The Varieties of Psychedelic Experience Masters and Houston present a wealth of cases illustrating psychedelic experiences of various kinds. Though nearly all their 206 subjects reported religious imagery of some kind, only a few demonstrated mystical experience of what the authors consider a transforming and integrating kind at the deepest level; but they believe that the drugs do facilitate the latter, making their belief clear chiefly through a remarkable illustrative case in their final chapter. The subject, a successful psychologist in his late thirties, had been irresistibly attracted to what society regards as "evil" from his earliest youth. He believed in nothing, was a militant atheist, was sexually promiscuous, and to his students "preached a gospel of total debauchery." The appearance of neurotic symptoms had led him into a process of self-analysis and therapy, which had been only partly successful. But only three sessions with LSD led this person, through an intricate series of shattering symbolic experiences, to an almost total transformation of self. A year afterward, this transformation was seen by the subject as an encounter with God that had been both religious and lasting. This fact was attested to by those who knew him.

The foregoing is just a sampling of many studies that report religious elements following the ingestion of psychedelic drugs. When the environment suggests religion, a higher proportion, up to 85-90 per cent, of the experiences are perceived as religious by the subjects. Those who resist the religious interpretation are much less likely to experience it, but even some of these, much to their surprise, may "experience God."

The following case is an illustration: As part of an experiment at a mental hospital, I had occasion to guide a young college graduate I will call Duncan Cohen. Brought up as a Jew, he had become a strong atheist and married outside his faith. The investigation required a number of sessions, and the study of its religious aspects was only an incidental aspect of the experiment. The setting aimed to be supportive, the surroundings softened with flowers and music, and the subjects were encouraged to bring with them into their private hospital rooms anything of significance to them, including their choice of music if desired. Duncan was given sixteen daily doses of 180 micrograms of LSD. He was initially irritated by me as a person who taught in a theological school; and, though he came to trust me more and more as the sessions continued, he steadfastly resisted any religious interpretation of the sessions, which, even from the first, he regarded primarily as experiences of rebirth. The early sessions involved a climactic series of symbolic encounters with various members of his family, followed by a dramatic enactment of his own death, in which he acted both as "corpse" and "funeral director," while I was asked to pray as the "officiating rabbi." Still the essentially religious nature of much of these proceedings was either denied or only dimly sensed. I tried to avoid pressing any religious interpretation on him, though my interests doubtless acted suggestively on him.

The climax came after the fifteenth ingestion. About four hours after taking the drug on that day, he had been sitting on the lawn outside the hospital watching two grasshoppers maneuvering in what he interpreted as a kind of cosmic dance. Suddenly, he felt at one with them and with the cosmos besides. I was aware of it only after he caught sight of me and came running over to me in great excitement calling, "Dr. Clark, I have had a mystical experience; I have met God!"

A nine-month follow-up indicated that Duncan regards the total experience as a most significant one. He has continued to grow and mature, as he sees it. There have been some difficult times. "What I regarded as the end of the experience when I left the hospital," he told me, "was simply the beginning of an experience of maturing which is still continuing." He reports more tolerance and open-mindedness, and he recoils when he thinks of what he now regards as his former narrow-mindedness. He has reflected with increased insight on the role of religion in history, history being a favorite subject. I do not know that he is any more hospitable to institutionalized religion, though now he is willing to accept a view of life that for him is more, rather than less, religious than that of the conventional churchgoer. At any rate, psychedelic religious cults, like the League for Spiritual Discovery, have an appeal for him that they did not have before. Religion in a profound sense, in human nature and in history, has more meaning to him.

In the middle 1950s Aldous Huxley published his influential The Doors of Perception, describing an experience with mescaline and advocating it as a means of vitalizing the religious life, with particular emphasis on its mystical aspects. R. C. Zaehner, in his Mysticism: Sacred and Profane (1957), takes issue with Huxley and points out that while mescaline may be able to release pantheistic or monistic types of religion, including those closely associated with psychosis, it cannot be said to stimulate a theistic religious experience. He does not see its use justified by Christian doctrine. Zaehner's reasoning is based partly on a self-experiment with mescaline, and so he cannot be classified with those many critics of the psychedelics anxious to make people's flesh creep without having any firsthand knowledge of what they are talking about. But, commendable though Professor Zaehner's effort may have been, he falls into a familiar fallacy common to all users and non-users of the psychedelics, including Huxley, namely, that of generalizing too widely on the basis of his own personal experience and point of view.

It is true that the religious experience of many of the drug users seems to them to fit more readily into pantheistic and Eastern religious patterns. But the experience itself is essentially non-rational and indescribable. In order that it may be described, one is forced to use concepts of one type or another, none of which seem to do justice to the experience. Consequently these are of great variety, and while some will agree with the Zaehner theological typology, others have no more trouble seeing their experiences as essentially Christian than did St. Teresa when she described one of her mystical visions as revealing to her the secrets of the Trinity. I have known those whose psychedelic experiences have returned them from atheism to the Christian tradition in which they had been brought up, and I have also known those who preferred Eastern concepts.

W. T. Stace, in Mysticisrn and Philosophy (1960), distinguishes between the mystical experience itself, which he finds to be universal in its characteristics, and the interpretation of that experience, which differs from faith to faith and from century to century. Thus the Christian will refer his experience to Father, Son, and Holy Spirit, while the Buddhist will explain an identical psychological experience in terms of Nirvana. Stace further aids us in clarifying the nature of a psychedelic experience in his "principle of causal indifference." This states that what makes an experience mystical is not what touches it off, whether drug or Christian sacrament, but its experiential characteristics. It may then be conceptualized in any way deemed suitable by the experiencer. I may add that, just as a Christian sacrament may or may not stimulate a mystical experience in any given worshiper, the same thing may be said of mescaline or LSD. Stace gives us an example of mystical experience meeting his specifications triggered by mescaline.(6)

In another part of his book, he discusses the experience of pantheism, which so often has gotten the mystic into trouble. Calling the experience "transsubjective," he points out its paradoxical character, in which the mystic may feel himself both merged with the Godhead and infinitely the creature of God at the same time. Consequently, we can understand how, in some sense, mysticism can be felt to be compatible with theism by one mystic and with atheistic Buddhism by another. The same argument will help to explain the variety of theological and philosophical concepts used to interpret the psychedelic experience.

There would be no greater mistake than to suppose, since the psychedelics are frequently accompanied by religious experience, that God, when He created these chemicals, baptized them and segregated them for religious purposes. Indeed, had this been His purpose, it would seem that He has not kept up with His theological and medical reading, for He might have foreseen the difficulties He was preparing for their users. As I have already pointed out, there is no guarantee that a given person will have what satisfies him as a religious experience. However, certain conditions will favor this religious result, and I will indicate briefly a few of the most important.

First of all, there is the subject himself---his nature, and the desire he may have for the religious experience. A person already religiously sensitive is more apt to have a religious experience than one who is not, and one who deliberately prepares himself is more apt to be rewarded than one who is indifferent or unaware of the possibility. Vide the case of Duncan Cohen, who had ingested LSD fourteen times without a religious outcome; the only experimental subject in the Good Friday experiment who failed to report a mystical experience was one who did not believe it possible and deliberately set out to demonstrate this belief, partly by omitting the religious preparation engaged in by the other subjects.

The setting is another factor that favors or discourages religion. If the drug is taken in a church or the subject is surrounded by religious symbolism, he is more apt to obtain a religious result. Appropriate readings at strategic points during the period when the drug is active, say from the Bible or the Tibetan Book of the Dead, particularly when accompanied by religious music, are other favoring circumstances. If the guide is a deeply religious person and anxious to promote a religious outcome, this will be another plus factor. Subjects have reported feeling this with respect to Dr. Leary, and doubtless this helps to explain the high incidence of religious experiences reported in his experiments. It is obvious that all these factors depend for their influence on the suggestibility of the subject. However, it would be a mistake to think that suggestibility will explain it all, since, once the experience gets started, the unconscious of the individual subject seems to take over the direction of matters in large measure. But the initial suggestibility of the subject and the manner in which it is exploited, by himself or by others, will enhance the suggestibility that most investigators feel to be one of the salient characteristics of the psychedelic state.

Critics, to prove their point that psychedelic experiences are not truly religious, often cite the fact that beneficial results do not always last. But in this respect they are no different from other types of religious experience. Every evangelist is well acquainted with backsliders. If personality-changes brought about through psychedelic experience are to be made permanent, they must be followed up.

The issues that the psychedelics pose seem to most people to be in the realm of therapy, health, and the law. They may be more importantly religious. One of the functions of religion---perhaps its chief function---is that of supplying life with meaning. The most luminous source of this meaning, through the ages, has been the religious experience of religiously gifted leaders, the dreamers of dreams and the seers of visions, prophets, converts, evangelists, seers, martyrs, and mystics. According to their enlightenment, these men and women have stood before the Lord, some in joy, some in vision, some in transport, and some in fear and trembling. But however rapt, these are the people who have made their mark on that profoundest function of man's strange sojourn on this earth. Astonished, amazed, offended, and even horror-stricken, the present generation of responsible defenders of the status quo have seen many of those who have ingested these drugs present pictures of such conditions as capture the imagination of youth with a cogency that churches find hard to match. The psychedelic movement is a religious movement. The narrowly restrictive laws that have been passed have made it a lawless movement with respect to the use of the drugs, though generally it is not in other respects.

It has had its parallels in other ages, and it will be instructive for us to take a brief look at history. The early Christians were looked on with some alarm by that magnificent peace-keeping agency, the Roman Empire. Because they refused even that insignificant homage to the divine Emperor that would have satisfied the State, these dissenters were persecuted and led to death in the arena, their persecutors being among the more conscientious of their rulers. Heretics and Jews during the Middle Ages were burned at the stake for engaging in secret rites and the holding of views disapproved by the Church. Among the former were many mystics who had undergone experiences very similar to, and probably often identical with, those of many of the psychedelic hipsters of our times. Sitting in judgment on these sensitive religious spirits (such as Meister Eckhart) were not irresponsible sadists but sober clerics whose business it was to protect other souls from heresy. These judges had no firsthand knowledge of the mystic's vision. They were rational and conscientious men charged with the duty of saving their fellows from the flames of Hell, even as conscientious judges of our time enforce the modern equivalent of the stake as they sentence to long prison terms those whose visions and ecstasy they have never shared. They only know that laws have been broken, and they wish to protect society. They act according to their lights.

But religious people have never been notable for setting law above the dictates of their consciences, and it is this stubborn habit of the human mind that has brought us such protection as religious conviction has against the state. It will also make laws against the psychedelic drugs almost unenforceable. Yet it has been religious conviction hardened into legalism, whether theological or civil, that has led to intolerable controversy, self-righteous cruelties, and some of the most savage wars of history. This shameful record has led to the principle of religious freedom such as that written into the American constitution, which, nevertheless, only partially protects religious minorities from the tyranny of the majority. In general there is no type of religious experience for which the average American, high or low, has so little tolerance as that type fostered by the psychedelic drugs. The reason is that the mystical side of human nature has been so repressed that it is little understood. It has been looked on as esoteric and Eastern, therefore vaguely opposed to the American way of life. Society must be protected against it, say conservative churchgoers, Daughters of the American Revolution, respected members of the academic community, and the American Medical Association.

In order to call attention to a neglected aspect of the controversy over the psychedelics, I have a little overstated a case in order to make my point clear. For certainly I recognize the fact that the drugs have their dangers and need to be controlled, though I wish that legislators and enforcement agencies would make greatly needed research much easier. Some of the world's most experienced and eminent investigators in this area find the drug denied to them. But it is not surprising that cults that see in the psychedelics a sacramental substance of great potency have been growing apace during the past few years, from the Neo-American Church, whose leaders militantly stand on their constitutional right to use the substances sacramentally, to the Church of the Awakening, which is more conservative but which nevertheless has applied to the FDA for the right to use peyote as does the Native American Church. This right, like other religious rights, has been hard won by the Indians through loyalty of cult members, self-sacrifice, and the willingness of individuals to go to jail if need be in support of their convictions. If the Indians can use peyote, it is hard to see why white churches cannot make good their right to do likewise. In the meantime, both legal and illegal use of the psychedelics goes on, sometimes religious and sometimes nonreligious, sometimes with irresponsible foolhardiness and sometimes with the highest resolution that such promising tools shall not be lost to society, at least until their most cunning secrets be wrested from them through careful research and responsible practice.

But there is no doubt that the drugs and their religious use constitute a challenge to the established churches. Here is a means to religious experience that not only makes possible a more vital religious experience than the churches can ordinarily demonstrate, but the regeneration of souls and the transformation of personality are made possible to an extent that seems to be far more reliable and frequent than what the ordinary churches can promise. LSD is a tool through which religious experience may, so to speak, be brought into the laboratory that it may more practically become a matter for study. It is important that religious institutions face the issues raised so that any decisions they may have to make will derive from sound knowledge rather than prejudice, ignorance, and fear. I do not have the wisdom nor does anyone yet have the knowledge to say in advance what the action of the churches will be or ought to be. But I do say that if such decisions are to be sound, they must be based on thorough information, freedom from hysteria, and above all, open-mindedness to what may reliably be learned both of the great promise and the dangers of these fascinating substances.

(1) See Aberle (1966) and Slotkin (1956) for full anthropological accounts.

(2) P. 298.

(3) See my The Psychology of Religion (1958), Chapter 2, for a discussion.

(4) For a fuller report, see the Pahnke article in this volume, "Drugs and Mysticism", Psychedelics, Aaronson & Osmond; also Pahnke, "Drugs and Mysticism' (1966)

(5) See remarks by Abram Hoffer in H. A. Abramson (ed.), The Use of LSD in Psychotherapy (1960), pp. 18-19, 114-15.