An Investigation into the Effect of Human Intention on the Weather

by
Myrna Ray Klupenger

Energy Medicine University

Sausalito, California USA

A Thesis Submitted to the Faculty of

Energy Medicine University
in partial fulfillment
of the requirements for the degree of
Master of Science in Integrative Holistic Health

November 2015
  
   i  

Abstract

Catastrophic weather conditions have increased in recent years, dramatically affecting human

emotion and activity. This thesis explores the evidence that human intention may affect the

weather. The paper reviews accounts of apparent weather influence by shamans and operators of

weather–working devices. To determine how intention might affect weather, the paper reviews

scientific research relating to water and weather. The thesis includes two studies. In the first

study, five weather-workers were interviewed and six common themes emerged: intention,

humility, enthusiasm, confidence in their ability to affect the weather, desire to help others and

the environment, and perception of unusual physical sensations when working with the weather.

The second study was an attempt to replicate the “Wishing for Good Weather” group

consciousness study by Nelson (1997). It compared the average rainfall on the day of an annual

parade with five days before and four days following the parade, with inconclusive results.

Keywords: weather, climate, intention, group consciousness, water, rainmaker, remote influence,

psychokinesis (PK), shaman, medicine man, Rhododendron Festival, Wilhelm Reich.

   ii  

Acknowledgements

I am grateful for Energy Medicine University, a graduate level university that offers

diverse classes on topics such as biophysics, the human biofield, energy healing and psychology,

intuition and dreams. The ability to access superb professors through the distance learning model

of education has been ideal for me. I specifically thank Professors Bernard Williams, James

Oschman, Beverly Rubik, Marcia Emery, Midge Murphy, Melissa Patterson, Mali Burgess, and

Dominique Surel for their instruction and encouragement and for introducing me to the research

and writings of so many scientists willing to explore the edges of mainstream science. Thanks

also to President Francesca McCartney for founding EMU and Anna Haight, Registrar, for all

her help and encouragement.

The organizations: The Institute of Noetic Science (IONS), Society for the Study of

Subtle Energy and Energy Medicine (ISSSEEM), International Association for the Study of

Dreams (IASD), Society for Scientific Exploration (SSE), and Therapeutic Touch International

Association (TTIA) provided me with opportunities to attend their conferences and personally

meet not only most of my EMU professors but also many of the scientists and scholars whose

research I studied throughout my course work.

I also wish to acknowledge the weather-workers who participated in my research and

thank them for their valuable contributions. My thesis committee members, Dr. Dominique Surel

and Dr. Mali Burgess, have been encouraging, patient, thorough, and a joy to work with. Thank

you again.

My husband and extended family have been supportive of this endeavor without really

understanding why it was so important to me. Don, thank you for your patience.
   iii  

Table of Contents

Abstract ............................................................................................................................................ i
Acknowledgements......................................................................................................................... ii
Table of Contents........................................................................................................................... iii
List of Tables .................................................................................................................................. v
List of Figures ................................................................................................................................ vi
Chapter 1: Introduction ................................................................................................................... 1
Problem Statement and Significance .......................................................................................... 2
Two Research Questions and Two Research Studies ................................................................. 2
Definitions................................................................................................................................... 5
Assumptions................................................................................................................................ 6
Scope, Delimitations, and Limitations........................................................................................ 6
Chapter Summary ....................................................................................................................... 8
Chapter 2: Literature Review.......................................................................................................... 9
Research on Water and the Biofield ........................................................................................... 9
Water Molecules, Phases, and Structure................................................................................... 13
Water Crystal Photography....................................................................................................... 23
Gas Discharge Visualization..................................................................................................... 29
Additional Water Experiments ................................................................................................. 32
Research on the Movement of Water and Air .......................................................................... 33
Cloudbusters, Wilhelm Reich and his Followers...................................................................... 42
The Environmental Harmonizer ............................................................................................... 49
Weather Modification with Chemicals ..................................................................................... 51
Psychokinesis, Mental Influence, and Intention ....................................................................... 53
The Weather Portion of the Hydrologic Cycle ......................................................................... 58
Shamans Influencing the Weather ............................................................................................ 61
Gaps in Literature ..................................................................................................................... 78
Chapter Summary ..................................................................................................................... 81
Chapter 3: Research Methodology and Design ............................................................................ 83
Research Study 1: Experience of Weather Workers................................................................. 83
Research Study 2: Don’t Rain on the Parade............................................................................ 87
Chapter Summary ..................................................................................................................... 92
Chapter 4: Findings....................................................................................................................... 93
Research Study 1: Experience of Weather Workers................................................................. 93
Research Study 2: Don’t Rain on the Parade.......................................................................... 125
Summary of Research Studies ................................................................................................ 132
Chapter 5: Conclusions, Implication, and Recommendations .................................................... 133
Research Study Questions and Hypotheses ............................................................................ 134
Conclusions............................................................................................................................. 137
Implications of the Findings ................................................................................................... 138
Future Recommendations ....................................................................................................... 140
   iv  

References................................................................................................................................... 142
Appendix A................................................................................................................................. 157
Appendix B ................................................................................................................................. 158
Appendix C ................................................................................................................................. 208  
   v  

List of Tables

Table 1. Themes Matched with Participants……………………………………....……………121

Table 2. Siuslaw News Reports on Rhododendron Festival Weather………………………… 129

   vi  

List of Figures

Figure 1. Reich’s cloudbusting diagram .......................................................................................................... 43  

Figure 2. Map of weather station locations and active years for weather data reporting ................ 90  

Figure 3. Percentage of days without rain in Florence, OR ................................................................... 125  

Figure 4. Average daily precipitation of Florence, OR compared with four surrounding coastal

communities ......................................................................................................................................... 127  

Figure 5. Total accumulated precipitation in Florence, OR compared with four surrounding

coastal communities .......................................................................................................................... 128  

Figure  6.  Proposed  mechanism  for  how  human  intention  can  affect  weather ........................ 139  
   1  

Chapter 1: Introduction

In November 2013, Typhoon Haiyan hit the Philippine Islands, killing at least 6,000

people and devastating other portions of Southeast Asia (NPR, 2014). About 11 million people

were affected, and many were left homeless (Memmott, 2013). Typhoon Haiyan was only one in

a series of natural disasters since the new millennium. Climate related natural disasters such as

storms, hurricanes, tornadoes, tsunamis, and floods have increased in frequency since the 1970s

(Leaning & Guha-Sapir, 2013). Droughts with related crop failures and forest fires are reported

worldwide. The climate is changing and the major scientific agencies of the United States, the

National Aeronautics and Space Administration (NASA) and the National Oceanic and

Atmospheric Administration (NOAA), agree that climate change or global warming “is very

likely caused by human activities, and poses significant risks for a broad range of human and

natural systems” (National Research Council, 2011). Anthropogenic factors that contribute to

global warming are increased population and industrialization with accompanying air and water

pollution, worldwide deforestation, and mass industrial farming. While environmentalists,

meteorologists, and other concerned scientists study the human impact on climate and weather

from the physical science point of view, a perspective that is rarely discussed is that weather may

be influenced by the human mind.

Weather is a part of Nature that directly affects human life, not only physically, but also

emotionally and mentally (Watson, 1984). The purpose of this thesis was to explore the evidence

that human mental focus and emotions may reciprocally affect the weather. Awareness of a

mutual relationship with the weather may help mankind move toward resolving the problems

related to climate change. Recognition of the power of consciousness to affect a complex natural

system like weather, supported by modern science, could be part of a worldview paradigm shift.
   2  

In Chapter 1, the key research questions of this thesis are identified and two research

studies are described along with assumptions and limits of the study, and definitions of terms.

Problem Statement and Significance

Substantial scientific evidence from the fields of quantum physics and parapsychology

supports the proposition that human attention and intention can affect matter (Dunne & Jahn,

2005; Jahn & Dunne, 2001; Radin, 2006, 2013). Anecdotal evidence also indicates that humans

have successfully used intention to influence the weather (Boyd, 1974; Jones, 2012; Jung, 1963;

Mishlove, 2004; Moss, 2008). However, only one scientific study (Nelson, 1997) has been

published that ties human intention directly to weather. The problem of a lack of scientific

research that might confirm and explain the phenomenon of intentional weather influence is

addressed in this thesis. Exploration of the relationship between intention and the weather is both

important and timely. Weather-related natural disasters have catastrophic human and

environmental effects and are increasing in frequency (National Research Council, 2011).

Human intention may be only one of many factors that influence weather events, but all factors

are worthy of research with the goal of reducing the damaging impact of weather.

Two Research Questions and Two Research Studies

The purpose of the Literature Review was to synthesize the research from various

academic, scientific, and phenomenological points of view to address two research questions.

Research Question One: Can human intention affect the weather? Rationales that support

the ability of humans to affect the weather in the literature include scientific publications (Nelson,

1997), mind-matter parapsychology research (Dunne & Jahn, 2005; Jahn & Dunne, 2001; Radin,

2006, 2013), and accounts of shamans and weather-workers (Jones, 2012; Jung, 1963; Moss,

2008).
   3  

Research Question Two: How can intention affect weather? The second question may

not have a definite answer, but Chapter 2 presents evidence that intention does affect the weather,

and explores how research on water and intention (Dibble & Tiller, 1999; Pyatnitsky & Fonkin,

1995), water structure (Ho, 2013; Pollack, 2013), water movement (Alexandersson, 1990;

Schwenk, 1996), and weather and systems theory (Jenny, 2001) all relate to this question. The

scientific research of Wilhelm Reich on orgone and the atmosphere was also investigated.

Nature of Research Study 1. The first research study was a qualitative

phenomenological study that addressed the question: How do shamans and other weather

workers describe and explain the phenomenon of influencing the weather? This study involved

interviewing five individuals who self-identified as weather workers and used different methods

in order to affect the weather. These interviews specifically addressed weather workers’

subjective experiences of influencing the weather through a set of six open-ended interview

questions. Creswell (2014) described phenomenological research as “a design of inquiry in

which the researcher describes the lived experiences of individuals about a phenomenon as

described by participants. This description culminates in the essence of the experiences for

several individuals who have all experienced the phenomenon” (p. 14). The participants were

selected based on published (or self-published) accounts of their weather working experiences

and referrals.

Nature of Research Study 2. The second research study investigated the influence of a

group intention. It involved using quantitative methodology to correlate the amount of rainfall on

the Rhododendron Festival parade in Florence, Oregon, and the number of people with the

common desire for a rain-free parade, to test the hypothesis that the Florence community's

collective intention for a rain free Rhododendron Festival Parade results in less rain on that day.
   4  

This study was designed to replicate Nelson’s (1997) study of the effect of group consciousness

on the weather, specifically during commencement ceremonies at Princeton University. His

comparison of recorded rainfall in Princeton versus nearby communities showed that there was

significantly less rain, less often, in Princeton on days with major outdoor activities (Nelson,

1997, p. 47). Replications of this study with positive correlative results would add support for the

hypothesis that group intention can affect the weather.

For over a hundred years in Florence, Oregon, the annual Rhododendron Festival usually

occurs on the third weekend in May. The Grand Floral Parade traditionally begins at noon on

Sunday, and the research study involved obtaining the recorded rainfall data on the Sunday of the

Rhododendron Festival in Florence over a period of 68 years and comparing it to the rainfall on

the five days prior to and four days following the parade day.

This study was a non-experimental form of quantitative research with a correlational

design (Creswell, 2014). This type of experiment is also known as a natural experiment (Nelson,

1997). The independent variable—group intention—and the dependent variable—rainfall—are

naturally occurring and beyond the control of the investigator (Creswell, 2014).

The null hypothesis in Study 2 was that rainfall amounts did not significantly differ on

Rhododendron Festival days compared to the days immediately before or after the Festival. The

first alternative hypothesis was that the community’s desire for a rain free parade correlated with

less average rainfall on Parade Day. Alternative hypothesis 2 emerged from the Florence rainfall

data; the community’s focus of attention and intention resulted in less rain on the days leading up

to and including the Festival than the days following the Festival. Alternative hypothesis 3 was

that Florence had less rainfall during Rhododendron Festival than surrounding coastal

communities.
   5  

Definitions

Weather: The state of the atmosphere at a particular place and time with respect to

temperature, clearness or cloudiness, atmospheric pressure, humidity, precipitation, sunshine,

wind, etc. (Barry & Chorley, 2009).

Climate: Weather conditions prevailing in a general area and/or over a long period of

time (Barry & Chorley, 2009).

Troposphere: The layer of the atmosphere from Earth’s surface to about sixteen

kilometers or ten miles, characterized by decreasing temperature with increased altitude (Aguado

& Burt, 2010, p. 570).

Radiant energy: Electromagnetic energy and encompasses a broad spectrum of

wavelengths exhibiting different characteristics, such as light, heat, and carriers for

communication.

Electromagnetic energy (EM): Electromagnetic waves are generated (simplified) by the

oscillation, or back and forth movement of charges. The oscillating charge can come from an

electron, a proton, a nucleus, or a large charge-bearing entity. All materials contain charges, and

when electromagnetic waves pass through a material they exert forces on charges they encounter,

inducing another charge oscillation. The wavelength and character of electromagnetic radiation

passing through a complex medium may change (Pollack, 2013). “Total output energy need not

equal input energy if the medium stores energy and uses it to produce work” (Pollack, 2013, p.

166).

Intention: The projection of awareness, with purpose and efficacy, toward some object

or outcome (Schlitz, 1995, p. 5). Prayer is included in the more general term intention.
   6  

Attention: The act or power of carefully thinking about, listening to, or watching

someone or something. Attention differs in that there is mental focus on the event or object, but

without a preference.

Group consciousness: The term for a group’s focused attention on a particular event or

outcome (Nelson, 1997).

Assumptions

The researcher assumed that observable, documented phenomena, even unusual

phenomena such as weather working, are compatible with scientific principles. A portion of the

literature reviewed consisted of anecdotal accounts of people influencing the weather. It was

assumed that the observations of these weather workers were truthfully and accurately reported

in the literature. It was also assumed that intention is involved with action. Conscious intention

to affect the weather may fall on a continuum from saying a prayer to conducting a ceremony to

operating equipment. For example, the weather modification operation known as “cloud seeding”

might be viewed as completely mechanistic. The pilot or operator at a foggy airport disperses

silver iodide into fog, inducing the water droplets to change to a crystalline ice structure by an

effect known in materials science as epitaxy. The atomic structure of one compound is used as a

template to induce the same structure in another (Fletcher, 1992; Matthews, 2006). However,

intention may be at work, as the operator’s goal is to clear the fog.

Scope, Delimitations, and Limitations

Although several factors influence weather and climate, the scope of this investigation

was limited to studying the effects of human intention on the structure of water clusters, the

electromagnetic charge of atmospheric particles and components, and the movement of the
   7  

atmosphere. Based on the most recent literature, these are the factors most commonly thought to

have the potential to be influenced by human intention.

Delimitations are the boundaries that a researcher chooses to set for the study (Creswell,

2014). Research Study 1 was delimited to five interview subjects who self-identified as weather

workers. Research Study 2 was delimited to analyzing precipitation data during the annual

Rhododendron Festival usually held the third weekend in May in Florence, OR, for the years

1947-2014.

Limitations are any conditions or influences that the researcher cannot control that place

restrictions on the methodology, process, and conclusions (Creswell, 2014). For Research Study

1, only five out of 12 weather workers contacted were available for interviews, which limited the

variety of perspectives of the phenomena and the weather working techniques represented. Three

interviews were less than an hour in length. Longer interviews or second interviews may have

revealed more information; however it is doubtful that the participants would have agreed to a

greater time commitment. Thorough and unbiased interview technique and careful complete

analysis of the data may have been limited by having a single interviewer for this study.  

For Research Study 2, one limitation was that the independent variable, the community’s

group intention for a rain free parade, was assumed rather than supported by survey data.

Another limitation was the number of people watching or participating in the parade from year to

year was only very roughly estimated. The crowds in 1947 were certainly much smaller than in

2007 but the force of group intention may be equal in effect. Another significant limitation was

that the daily rainfall data for Florence, OR was recorded at various locations and times of day

over the 68-year period analyzed. Complete rainfall data near the parade route was not available

as expected.
   8  

Chapter Summary

Weather, particularly extreme weather, affects humankind, physically, mentally and

emotionally. The purpose of this thesis was to explore the evidence that human intention may

affect the weather. While scientific evidence suggests that human intention can affect matter and

anecdotal evidence suggests that shamans can influence the weather, very little scientific

evidence ties human intention directly to the weather.

In Chapter 2, the literature review is organized into sections that include laboratory

research and scientific theories, documented accounts of weather workers, and other perspectives.

The research designs, methodologies, and limitations are addressed in Chapter 3. Chapter 4

presents the results of the two studies conducted. In Chapter 5, the conclusions and implications

of these findings are discussed, as well as recommendations for future inquiries.

   9  

Chapter 2: Literature Review

This literature review explores scientific research and theories along with accounts and

perspectives that relate human intention to the weather. As water is a key ingredient in weather,

understanding the water molecule, water structure, phases, flow, and water’s ability to carry

information may be important to the question of how intention can affect weather. The

connection between intention and water may be a contributing factor to the influence of human

intention on the weather.

Research on Water and the Biofield

Research has shown that water somehow changes in response to the intentions of a healer.

This can be a local effect, such as a healer holding a jar of water with the intention of imparting

the water with healing energy. Grad (1964) found that a group of barley seeds watered from a

flask held by healer Oskar Estebany sprouted more seedlings, grew taller, and had more

chlorophyll than the control group. In this case, the water was in close proximity to the person

holding the intent, suggesting that the electromagnetic energy field or subtle energy of the person

may have changed the water in some way. Some experiments tested the effect of holy water on

seed growth with non-significant results (Lenington, 1979; Wallack, 1984).

The human electromagnetic biofield. In 2002, Rubik proposed the biofield hypothesis,

a theory that electromagnetic (EM) fields within and surrounding the body carry information for

regulating the organism. A decade later, many conventional biomedical researchers accepted the

theory (Jain et al., 2015; Jain & Mills, 2010). The bioelectrical and biomagnetic fields produced

by the body have been explored since the development of the electrocardiogram (ECG) in 1906

and the electroencephalogram (EKG) in 1924, given that “Ampere’s law requires that electrical

currents produced by movements in the heart, brain, muscles, and organs must produce magnetic
   10  

fields in the space around the body” (Oschman, 2003, p. 3). These fields are weak, but

measurable with high technology magnetometers like the superconducting quantum interference

device (SQUID). The main research focus has been on the electromagnetic (EM) portion of the

biofield and the peak intensity of human electromagnetic radiation is in the infrared region of the

EM spectrum, but radiant energies are emitted by the human body from ultra-low to medium

radio waves, microwaves, infrared, visible light rays, and ultraviolet waves (Rubik, 2009).

Other conventional measurements of the biofield include magnetic resonance imaging

(MRI), functional MRI (fMRI), and positron emission tomography (PET), which measure

changes in energy patterns when resonant energy is applied to body areas. To be specific, an

MRI measures the relaxation time of the protons in the water contained in the body. Water

molecules are tiny in relation to other organic molecules, but they make up 99.9% of the total

molecules in the body. Radiant energy measured in the biofield may be generated by water or

water’s interaction with other substances. Thermography records patterns of infrared radiation to

detect areas of inflammation and tumors. Heat and sound can be measured both inside and

outside the body, and galvanic skin response (GSR) measures electrical conductance between

electrodes placed on the skin (as in the lie detector test). Photon-multiplier equipment can

measure weak light emissions from the body called biophotons (Jabs & Rubik, 2014; Rubik,

2009). The body also produces chemical energy, gravity, and elastic energy (Oschman, 2003).

The electromagnetic frequencies produced by the coherent contractions of the heart

muscles can be measured with a SQUID magnetometer a few feet from the surface of the body.

The HeartMath Institute conducted a number of experiments demonstrating that the heart EM

frequency pattern of one person (sender), as measured by an ECG, was registered in the EEG

brain patterns and elsewhere on the body of another person (receiver) in close proximity. The
   11  

studies showed that an energy exchange took place between individuals. When the sender

adopted a loving emotional state, the heart EM frequencies became orderly, resonant, and more

influential on the energy field of another person (McCraty, Atkisson, Tomasino, & Tiller, 1998).

Studies done over twenty years ago detected exceptionally strong electromagnetic fields

from the heart or hands of energy medicine practitioners (Seto, 1992; Zimmerman, 1990).

Baldwin, Rand, and Schwartz (2012) attempted to replicate the results using the highly sensitive

SQUID method, but failed to replicate earlier results. One explanation is that the magnetically

shielded room blocked Schumann resonance from the earth’s electromagnetic field (Baldwin et

al., 2012). The Schumann resonance (7.8 Hz) is a natural earth frequency that is similar to alpha

wave frequency in the brain (8-12 Hz), which corresponds with a relaxed state of mind (Wilcox,

2011). Blocking this external electromagnetic field may have interfered with the experiment.

A complete scientific picture of the range of electromagnetic frequencies that surround

and emanate from the human body is lacking, but all EM waves have a dissipative quality,

weakening as they extend further from the source. They may be most important as carriers of

information, as the human body may respond to these signals and emit its own EM waves that

influence nearby organisms and receptive structures such as water (Rubik, 2002; Wilcox, 2011).

Torsion and scalar waves. Energy detected and researched by current scientists called

torsion field (Swanson, 2009b) and scalar or Tesla waves (Meyl, 2001) may provide an

explanation for human intention effects on matter. Electrodynamics (Lucas, 2012) recognizes

two types of oscillation within a molecule, transverse vibrations and longitudinal vibrations. An

electromagnetic transverse wave vibrates at right angles to the direction of its propagation, while

a longitudinal wave vibrates in the direction of propagation. Longitudinal waves are difficult to

detect and controversial, but according to Meyl (2001) both transverse and scalar waves are
   12  

transmitted; it is up to the antenna which wave is picked up. Tesla experimented with

longitudinal wave resonant transmission technology, and Meyl (2001) developed equipment to

show that scalar waves existed (Maret, 2009). Transverse electromagnetic waves, including light,

travel at about 300,000 kilometers per second in a vacuum, and slightly slower in air. But

longitudinal waves or scalar waves travel in a different manner, one wave pushing another, and

form a standing wave with resonances between the “sender” and “receiver.” According to Meyl

(2001), scalar particles are vortices with form and scalar waves can propagate at slower or faster

rates than light speed.

Swanson (2008) described how biophotons, torsion forces and the human biofield are

linked. According to Swanson (2008, 2009b), a torsion energy wave is likened to a vortex behind

the spin of particles that causes a deformation of space/time. Torsion field energy appears to be

analogous to scalar energy. He stated that:

DNA is the source of biophotons, governing cellular machinery, communications and

behavior. It governs growth and metabolism, with high energetic efficiency. The coherent

biophoton field forms a hologram throughout the body, telling each DNA molecule

where it fits in the overall blueprint, and governing cell differentiation and specialization.

With the creation of each biophoton there is also a torsion wave. Torsion is a widespread

and important form of radiation which couples particle spins together, and propagates

through space as a twisting wave in the metric. (Swanson, 2008, p. 43)

While most biophotons are contained within the physical body, torsion waves pass out through

the tissue and form a holographic pattern outside the body including the structure of the aura or

biofield (Swanson, 2008). The pattern consists of regions of the vacuum charged with right

handed or left handed torsion in a matrix. The torsion field maintains this hologram outside the
   13  

body and over long distances and was shown to couple to consciousness. Torsion force has been

studied extensively by Russian scientists for over forty years, and is considered the same as

subtle energy (Swanson, 2008).

Lucas (2012) proposed that longitudinal vibration is the origin of life at the molecular

level and supported his theory with research using the Heliognosis Experimental Life Energy

Field Meter (http://www.heliognosis.com). This instrument is based on Reich’s Orgone Field

Meter and measures the life energy of an organism. Lucas (2012) found that the meter reflected a

drop in energy as a plant leaf died, and was used to compare the life energy in fresh organic food

to processed food.

Scientific detection and explanations for life force energy may add to understanding how

human intention can affect water or any matter, locally or at a distance. Physics concepts of

“non-locality” or “entanglement of subatomic particles” may also apply and will be discussed

later. There is both theory (Brizhik, Giudice, Tedeschi, & Voeikov, 2011) and evidence

(Montagnier et al., 2010) that the structure of water may act as a receiver and carrier of

electromagnetic information.

Water Molecules, Phases, and Structure

Water has several anomalous qualities that support life on earth. These characteristics

result from its structure. A molecule of pure water consists of two atoms of hydrogen and one of

oxygen. In a water molecule the hydrogen atoms share electrons with the oxygen atom and that

sharing creates a chemical covalent bond to hold them together. With each hydrogen atom

donating one electron and sharing the pair with the oxygen atom, it makes the molecule lopsided

and polar with the oxygen end negatively charged and the hydrogen end positively charged. The

positively charged end is attracted to the negative cloud around the oxygen portion of a nearby
   14  

water molecule forming a hydrogen bond. A water molecule can form hydrogen bonds with four

more water molecules in a three-dimensional tetrahedral arrangement. The water-to-water

interaction is fragile due to the vibrations of the hydrogen atoms; the typical lifetime of the

hydrogen bonds is 0.9 picoseconds at room temperature (Teixeira, 2006). The energy is about 3-

5 kcal/mole (Pollack, 2001). Yet it is the relationship between the water molecules that creates a

structure giving water most of its chemical, electrical, physical, and anomalous properties.

The phases of water. The three phases of water—vapor, liquid, and solid—differ in

hydrogen-bond association. As vapor, water molecules undergo incessant high-speed random

motion. In the liquid phase randomness is reduced and the molecules form transient hydrogen

bonds. At room temperature about 70-80 % of water is associated with three or four neighboring

water molecules creating a three-dimensional network, but because of the brief duration of the

bonds it remains a liquid (Pollack, 2001). In the transition from liquid to solid, the bond angle

between the oxygen and hydrogen atoms widens from about 105˚ to slightly more than 109˚,

forming the lattice structure of an ice crystal with a hexagonal arrangement of the molecules

(Garrison, 2009). Each hydrogen atom lies on a straight line between two oxygen atoms. The

straight lines give stability, account for the solidity of ice, and cause a more open structure, less

dense than liquid water (Pollack, 2001).

Some biophysicists recognize a fourth phase of water—structured water—lying between

ordinary liquid water (also called bulk water) and ice. In structured water the three-dimensional

lattice of water molecules is more stable than bulk water and denser than ice because the bonds

are angled, allowing the molecules to crowd together (Pollack, 2001).

Pollack (2001) has argued that layers of water molecules lying within and adjacent to

cells are intrinsic to biological function. Pollack (2008, 2013) found that layering of water
   15  

molecules at hydrophilic surfaces may extend to two or three million layers, and this structured

water has been found to exclude many solutes, prompting the term exclusion zone (EZ) water.

Pollack (2001) used microspheres as the solute and Nafion, a Teflon-like product, as the

hydrophilic surface. Compared to bulk water, EZ water is constrained, stable, more viscous, and

has a negative charge. The EZ water has the characteristics of a liquid crystal with long range

ordering of molecules, and expands when exposed to infrared light (Pollack, 2008). It is useful to

recognize structured water as water’s fourth phase, since it has characteristics that differ

significantly from bulk water, vapor, or ice (Pollack, 2013). Pollack (2013) discovered that EZ

water with a negative charge and the adjacent bulk water with a positive charge together

resembled a battery that stored potential energy, charged by the absorption of radiant energy of

the sun and other radiant sources. Water also emits radiant energy; the wavelengths emitted from

EZ water depend on its structure, which builds from surfaces with unique charge distributions.

“Hence, the energy radiated from the EZ could contain surface-specific information” (Pollack,

2013, p. 172). If the radiant energy that was absorbed carried information in the form of

frequencies that induced changes in the structure of the EZ water, then some of the received

information could be retained (Pollack, 2013).

Quantum field theory. Arani, Bono, Giudice, and Preparata (1995), proposed that the

attraction of water molecules to each other is not just a result of short-range transient hydrogen

bonding, but it is induced by the time-dependent radiative long-range electromagnetic field.

Under the right circumstances, water molecules can organize into clusters of coherent domains in

which the collective vibrations of the water molecules resonate together forming long lasting,

long-range, stable oscillations or wave patterns that can be maintained in the water (Arani, Bono,

Giudice, & Preparata, 1995). This coherent wave pattern is a new minimum energy state of water
   16  

that can accept external electromagnetic patterns and transform them into coherent vibrations.

This quantum field theory supports the ability of water to receive, store, and transfer information

in the form of energetic frequency signatures. Ho (2012) also discussed the liquid crystalline and

quantum coherent nature of water, especially its biological function.

Brizhik et al. (2011) demonstrated that cosmic events such as lunar or solar eclipses

significantly influence chemical reactions of organic carbonates in solution with water. Natural

water in the environment and within organisms contains carbonates, a family of inorganic

compounds with different physical and chemical properties that convert into each other in water.

For example, carbon dioxide (CO2), the major product of respiration, is always present within

organisms and the atmosphere. Using quantum field theory as a theoretical framework, Brizhik,

et al. (2011) explained the dynamics of how aqueous solutions absorb information from a

distance in the form of electromagnetic frequencies, changing the structure of the water, as well

as storing and communicating the new information throughout an organism or ecosystem. In

physics, resonance is known to convert small stimuli into large responses. “When a stimulus

having a well-defined frequency is applied to a system able to oscillate on the same frequency,

the response of the system grows with time until reaching very large amplitudes” (Brizhik et al.,

2011, p. 2870).

Pure water. The structure of water is inherent in what is known as the memory of water,

a hypothesis central to homeopathy. It is important to note that water is rarely pure. Water is

Nature’s best solvent. Ocean water, spring water, rainwater, well water, tap water, and bottled

water all contain mineral ions, the most common being sodium (Na+), chloride (Cl-), sulfate

(SO42-), calcium (Ca2+), bicarbonate (HCO3-), potassium (K+), and magnesium (Mg2+). Positive

ions of manganese and iron are often included as well (Garrison, 2009). Even laboratory grade
   17  

pure water readily dissolves gases and particulates from the air and from containers. Chaplin

(2007) explained that pure water is not simply H2O molecules but consists “of molecular species

including ortho and para water molecules” 1 (p. 145), ions, previously dissolved solutes,

dissolved gasses, gaseous nanobubbles, material dissolved or detached from the containing

vessels, solid particles and aerosols entering from the laboratory air, and includes all the

variations of isotopic compositions 2. Chaplin (2007) stated, “Liquid water is clearly a very

complex system even before the further complexity of molecular clusters, gas-liquid and solid-

liquid surfaces, reactions between these materials and the consequences of physical and

electromagnetic processing are considered” (p. 145).

Water molecules structurally relate to each other forming clusters in bulk water, EZ water

at interfaces, ice crystals, clouds, and precipitation. The present study focused on determining if

and how actual changes occur in water when humans intend to affect it.

Experiments with intention and water. Some significant experiments have been

conducted to test human influence on water. More research of this type has been done in Europe

and Asia than in the Americas. In 1995, Pyatnitsky and Fonkin measured the angle at which laser

light scattered when passed through water. They proposed that if the water structure changed

during the experiment, the angle of the scattered light would also change. Tap water was kept at

a constant temperature for two hours. They tested before, during, and after individual operators

seated about one meter from the container tried to influence the water structure. More than 2000

                                                                                                               
1
The two hydrogen atoms in water contain protons whose magnetic moments can be parallel or
anti-parallel, called ortho- and para- water, respectively. The two forms are normally present in
an o/p ratio of 3:1 (Lower, 2015).

2 Hydrogen has two stable isotopes, H1 and H2 (often denoted by D). Stable oxygen isotopes are
O16 and O18. Combinations create H2O18, HDO16, etc., all of which are identifiable in the infrared
spectra of water vapor (Lower, 2015).
 
   18  

runs were implemented over a period from 1988 to 1995 with 15 persons tested as operators.

Only a few operators demonstrated effects, but those were significant. For example, Operator 4

was tested 228 times, and 153 results showed the operator’s influence with a change in the

scattering angle of the light. Thus in 67% of the tests, he changed the structure of the water

when intending to do so (Pyatnitsky & Fonkin, 1995). Pyatnitsky and Fonkin (1995) concluded,

“Although we have no explanation of the phenomenon, the data represented in this paper would

seem to indicate that some human operators can produce a consciously-related influence on

water structure” (p.10).

Water pH, the measure of acidity or alkalinity in a solution, measures the concentration

of hydrogen ions in the water. An excess of hydrogen ions (H+) in the solution makes it acidic,

and an excess of hydroxide ions (OH-) makes a solution alkaline. The scale is logarithmic, which

means a change of one pH unit represents a ten-fold change in hydrogen ion concentration

(Garrison, 2009). Changes of even one-thousandth of a pH unit can be recorded. The pH

measurement of water at room temperature generally remains static; however “pure water will

dissolve carbon dioxide from the air … which creates bicarbonate and carbonate ions. They can

change the pH, most likely to more acid values (less than 7)” (Beverly Rubik, personal

communication, December 13, 2013).

In 1999, Dibble and Tiller described their experiments using a “black box” to eliminate

the problem of fluctuations of human focus and energies, called an Intention Imprinted

Electronic Device (IIED). The electronic devices were used as carriers of the specific intention,

one of which was to influence the pH of commercially bottled water. In Dibble and Tiller’s

(1999) experiment, four experienced meditators focused their attention on one of two different

IIEDs, imprinting one with the message to decrease (or increase) the pH of the experimental
   19  

water by one pH unit compared to the control. Bottled water was later exposed to the imprinted

IIED. Dibble and Tiller (1999) concluded, “Very robust effects have been recorded with the

maximum pH change achieved being 1.0 ± 0.05 pH units, exactly the value programmed by the

imprinted intention” (p. 155). Tiller, Dibble, and Kohane (2000) extended these experiments by

wrapping imprinted IIEDs in aluminum foil, storing them in grounded Faraday cages, and then

separately shipping them from California to Minnesota where others conducted the experiments.

Changes of 0.5 to 1.0 pH units were achieved (Tiller et al., 2000).

Continually exposing the water (or the laboratory atmosphere) to the IIED seemed to

change or condition the laboratory environment itself (Tiller, 2007). Although the researchers

found distant labs to use as controls in the intention experiments, eventually the pH of water in

distant labs began to oscillate along with the IIED vessels (McTaggart, 2007; Tiller, 2007). Tiller

(2007) developed theoretical models to explain this nonlocal effect of intention on water. He

hypothesized that the phenomena did not arise from “the electric atom/molecule level of physical

reality” but from the “vacuum level of reality which occupies the space between the fundamental

particles that make up the electric atoms and molecules” (Tiller, 2007, p. 81-82). Tiller (2007)

called this “the magnetic, information wave, level of physical reality” (p. 82). He reasoned that

continual play of the intention device “coupled” the two physical levels of reality, so that the

effects of both were measured with laboratory equipment.

Pajunen, Purnell, Dibble, and Tiller (2009) used an intention-host device prepared in

Tiller’s lab to increase the pH of pure water by 1 pH unit at room temperature following the

protocol of earlier experiments. Pajunen et al. (2009) found that an increase of 1 pH unit in the

water samples took an average of 47 ± 19 days. They concluded that it was not a question of if
   20  

the pH increased as per the intention imprinted into the intention-host device but when it started

and how long it took (Pajunen et al, 2009, p. 964-965).

The Memory of Water. The “Memory of Water”, a journalistic term, has been a source

of considerable controversy in the science world since the 1980s. The concept had significant

implications in the field of homeopathy, which encouraged research by supporters of

homeopathy. However, the controversy referred to as “the Benveniste affair” may have

influenced cautious mainstream scientists who subsequently avoided research on the structure of

water. Benveniste’s (1994, 1999) work—and the backlash it spurred—is historically significant

in the field of water research and therefore included in this literature review. This account is

based primarily on the points of view of his lab associates (Schiff, 1995; Thomas, 2007).

In the 1980s, Jacques Benveniste had an international reputation as a specialist on the

mechanisms of allergies and inflammation. A member of his staff, Bernard Poitevin, had a side

interest in homeopathy and requested permission to conduct a basophil degranulation test with

some homeopathic preparations, made by serial dilution and succussion (Schiff, 1995). During

five years of experiments, Poitevin and Benveniste observed that even when the allergen was

diluted in water to the extent that no molecules of the substance were left, the water still

triggered relevant biological systems (Thomas, 2007). Benveniste theorized that “information”

from the original chemical must have been “memorized” by the water in which it was diluted.

This is the same principle behind homeopathic medicine (Schiff, 1995).

Benveniste’s team tested and retested for two more years, along with scientists from six

other laboratories, and found evidence that that highly diluted anti-IgE could cause basophil

degranulation (Davenas et al., 1988). When the article was submitted to the science journal

Nature, Benveniste got a hostile response. The editors of Nature could not fault the research as
   21  

submitted, so agreed to publish, but they could not accept the conclusion that water had memory.

They sent a three man “fraud squad” to the laboratory for five days, and when two of the

experiments they observed had negative results, they concluded that Benveniste had failed to

replicate his studies, even though the team had performed 300 experiments, including 50 blind

experiments, prior to publishing (Schiff, 1995). Nature followed up with an article entitled “High

Dilution Experiments a Delusion” (Maddox, Randi, & Stewart, 1988). Benveniste reacted in

anger to the implication that his team was scientifically incompetent or dishonest. Benveniste’s

career suffered and he became increasingly isolated, but he continued to repeat the work on a

larger scale and other laboratories have since replicated the original basophil experiments

(Thomas, 2007).

Davenas et al. (1988) reasoned that the dilution-succussion homeopathic process

transmitted biological information via some organization of the water molecules. Benveniste

(1994) later found that subjecting the dilution to a low frequency alternating magnetic field

erased the memory, which led to his hypothesis that the memory of water was related to

electromagnetic fields. The controversy over the high-dilution experiments became well known,

but the results of the “transmission experiments” were even more astounding (Benveniste, 1994;

Schiff, 1995). Schiff (1995) described how these new experiments began:

A homeopathic doctor called Attias convinced Benveniste to try out an electrical

machine which he claimed transmitted chemical information… A glass sealed phial

containing the active agent was placed on a coil at one end of an electrical transmission

machine and a sealed phial containing pure water placed on a second coil at the other.

The machine was turned on, and the water in the sealed phials was “treated” for 15

minutes. This water when tested was found to be biologically potent, while that in
   22  

untreated “control phials” was inactive. It appeared that some active agent had traveled

from one sealed phial to the other, through both the glass walls of the tubes and the

apparatus. (p. 32)

The machine was essentially a standard audio amplifier that when connected to another coil

behaved as an audio frequency oscillator (Thomas, 2007). The water acted like a liquid magnetic

tape.

A long-time associate of Benveniste found evidence that molecular signals could be

transferred indirectly through water or directly to cells (Thomas, 2007). In 1995, Benveniste’s

company DigiBio patented a more sophisticated method, system, and device for recording and

producing the electromagnetic signals from a biological or chemical activity. They recorded the

electromagnetic molecular signal from a biologically active solution using a transducer and a

computer with a sound card. They could email the signal to another lab, where they “played back”

the signal to cells, organs, or ordinary water placed within a conventional solenoid coil. The

digitized water was then infused into a biological system sensitive to the original active

substance. The effects were the same as if the actual solution had been introduced (McTaggart,

2008; Thomas, 2007).

Wiseman and Schlitz (1997) demonstrated that the intention, attitudes, and emotions of

people present during sensitive research experiments can affect the outcome. The “fraud squad”

from Nature may have negatively affected the experiments they observed (Maddox et al., 1988).

Ives (2002) replicated Benveniste’s digital signal transference experiments using the Digibio

equipment including a robot that handled much of the equipment and reduced human influence

and error. Benveniste’s team came to their lab as consultants, set up the equipment, ran a pre-

pilot phase to test the equipment, and ran a pilot phase that produced results consistent with prior
   23  

experiments, which was a 20% reduction of the rate of coagulation in a thrombin-fibrinogen

reaction. The digital signal seemed to work, but only when Jamal, one member of Benveniste’s

team, operated the robot. In the next phase, the test phase, the members of Benveniste’s team had

returned to France, and Ives’ investigators operated the equipment. “No digital effect was seen in

any of these twenty-two experiments” (Ives, 2002, p. 52). Ives presented this work at a 2002

conference and concluded his talk by saying that they would continue the experiments looking

into possible “operator effects” and methods to reduce or shield the effect. They also intended to

investigate possible laboratory environment effects on water and instruments.

Benveniste’s work with the transmission of molecular signals to water and cells by

electromagnetic means has been replicated and supported by scientists from Russia (Konovalov,

2012), Switzerland (Folletti, 2012), USA (Lo Nostro & Ninham, 2014), and France (Montagnier,

Aïssa, Del Giudice, Lavallée, Tedeschi, & Vitiello, 2011; Montagnier, Aïssa, & Lavallée, 2011;

Montagnier, Aïssa, Lavallée, Chenal, & Thomas, 2013). Montagnier, Aïssa, and Lavallée (2011)

used low frequency electromagnetic waves to generate and maintain nanostructures in water that

were formatted with short DNA sequences of either viral or bacterial origin. The DNA signals

were converted to a digital signal and transmitted to naïve water to regenerate specific DNA

structures (Montagnier et al., 2011). The transmissions were reproduced in distant laboratories,

eliminating possibilities of contamination (Montagnier et al., 2013).

Water Crystal Photography

The water crystal photography of Emoto (2000, 2003, 2005) is likely the best-known

demonstration of the effect of human intention on water. Emoto (2003) wrote that water

“changes its quality according to the information it takes in” (p. viii). He believed water carried

within it the vibration of its source, of its experience, and of the intention, the meaning of words
   24  

and the music that it was exposed to, and that his water crystal photographs were physical

evidence of information changing water structure (Emoto, 2005).

Emoto (2004b) practiced an alternative healing method called HADO using water to

carry healing energy vibrations, and developed his water crystal photography technique to

demonstrate the changes in water due to HADO. His first successful photograph was taken in

1994, using the following technique:

From each source sample, one drop of water was placed on 50 Petri dishes, which were

placed in -25ºC freezer for three hours, then brought to a refrigerated room of -5ºC. A

metal light microscope with a camera was focused on the middle of the sample where

there was a slight swelling. The form of the crystal changed moment by moment for the

two-minute life of the crystal, so the precise time the shutter was pushed was critical.

(Emoto, 2004b, n.p.)

Tap water from Tokyo and many other cities did not reveal any crystals, but the samples

from natural springs and river headwaters in Japan, Asia, and Europe developed beautiful

intricate hexagonal crystals. The frozen droplets of water from polluted sources revealed

distorted crystals or no crystal formation (Emoto, 2003). Soon he tested his hypothesis that water

would show different shapes of ice crystals depending on the information it received. He put

water in two glass bottles; one labeled “Thank you” and one labeled “You fool” then froze the

water. The water with the “thank you” label formed beautiful hexagonal crystals. The one with

“you fool” did not. The water seemed to respond to the intention or meaning of words, whether

the words were spoken, written, or typed (Emoto, 2003, p.11). He found that the combined

words of “love and gratitude” produced crystals more beautiful than any others (Emoto, 2004a).

According to Emoto’s experiments when chlorinated tap water or polluted water samples were
   25  

exposed to positive words or prayer they changed and produced crystals. Emoto’s experiments

included testing water that was exposed to music. Classical music produced intricate and

elaborate crystals. Heavy metal music with negative lyrics created ugly blobs (Emoto, 2004a).

Critics of water crystal photography disagree with how sample crystals were selected for

publication, calling such subjective selection “cherry picking” (Beverly Rubik, personal

communication, November 20, 2013). Emoto’s method was that fifty frozen water droplets were

photographed from each water sample and each photograph was classified according to its shape

(beautiful, semi-beautiful, hexagonal, radial, lattice, irregular, collapsed, or no crystal). Next,

each type of crystal shape was assigned a score based on its beauty and if it was hexagonal or not.

The scores were added and the average score of the fifty specimens became the crystal

evaluation score (Emoto, 2004b, p. 116). He admitted that selecting the water crystal that

represented the sample was “not strictly in accordance with the scientific method” (Emoto, 2005,

p.130). He selected the crystal that best represented the entire sample rather than one from the

most common category. “The whim of the person doing the selecting certainly comes into

play…. In fact, the crystals in the photographs that we take are affected by such factors as the

environment, the timing, and even the personality and thoughts of the photographer” (Emoto,

2005, p.130).

Scientific treatment of water crystal photography. Only two studies have been

published in conjunction with Emoto’s lab in Tokyo that eliminated the biased selection of

crystal images. Radin, Hayssen, Kizu, and Emoto (2006) published a pilot study investigating

whether “positive intentions tend to produce symmetric, well-formed, aesthetically pleasing

crystals, and negative intentions tend to produce asymmetric, poorly formed, unattractive crystals”

(p. 408). Four bottles of commercially bottled water were purchased in California and randomly
   26  

assigned to treatment or control groups. The treatment bottles were placed in a vault, a digital

photo of them was emailed to Tokyo, and Emoto then led a group of approximately 2,000 of his

followers in Tokyo in a five-minute prayer of gratitude directed toward the treatment bottles in

California (Radin et al., 2006, p. 410). After the prayers, all four water bottles were mailed to

Emoto’s lab in Tokyo, where water crystal photographs were taken. Not all samples created

crystals. Of the forty total photographs, twelve were from treatment bottle 1, twelve from

treatment bottle 2, seven from control bottle 1 and nine from control bottle 2 (Radin et al., 2006).

To analyze the photographs, a group of 100 volunteers were recruited over the Internet to

judge the aesthetic appeal of each crystal on a scale of 0 (not beautiful) to 6 (very beautiful). The

results were that the mean aesthetic appeal of the treated samples was 2.87 versus the control of

1.88. The authors’ conclusion stated, “The present pilot results are consistent with a number of

previous studies suggesting that intention may be able to influence the structure of water” (Radin

et al., 2006, p. 411). The group prayer of gratitude appeared to have influenced the beauty of the

water crystals.

In 2008, Radin, Lund, Emoto, & Kizu repeated the experiment with the addition of

proximal controls, i.e. two additional bottles of water were placed under the table holding the

two treatment water bottles. All six bottles were randomly assigned to treatment or control

groups, and treated in the following way:

The comparison of principal interest in this study was the average (blindly rated)

aesthetic differences of frozen water crystals obtained using the treated vs. proximal

control samples. This is because those two conditions were located close to each other

in the same environment, and because the proximal control was not influenced by
   27  

[Masaru Emoto's] or [Takshige Kizu’s] prior knowledge of its existence. (Radin et al.,

2008, p. 483)

The intentional treatment extended over three days while Emoto led about 1900 people in

Germany and Austria in prayers of gratitude directed at the water samples located in the shielded

room in California. After the third day all six bottles were sent to Tokyo and fifty samples from

each were photographed according to Emoto’s procedure, but with his staff blinded to the

conditions of the bottles. All 300 photographs from all six bottles were emailed to Radin,

identified with bottle letter A-F and within bottle sample number 1 to 50. The beauty and interest

of the water crystals was judged by individuals on a website set up for that purpose with a seven-

point scale of “not” to “very”. Each sample was judged about 430 times and the score averaged.

In addition to the subjective assessment, an imaging processing software was used to generate an

objective score image of contrast for each of the 300 photographs.

This experiment found a modestly significant difference (p = 0.03) in blind ratings of

subjective aesthetic beauty of crystals formed from water samples “exposed to” distant

intentions vs. proximal and distant controlled samples. The comparison of main interest

confirmed, weakly, that the treated water crystals were rated as more beautiful, on

average, than the proximal controls (p = 0.05, one-tailed). (Radin et al., 2008, p. 489)

The results of the triple blind study (Radin et al., 2008) were not as impressive as the

pilot study (Radin et al., 2006), but compared to chance had statistically significant positive

results. The groups that held the intention to affect the water were located thousands of miles

from the water samples and a measureable effect was determined.

Several other laboratories conduct water crystal analysis. Bernd (2005) developed the

water maturation technique, defined as water that was influenced by energy or information,
   28  

negative or positive. To make the maturation of water visible he treated it with a starter medium

(not described). He then took colored photographs using a special microscope and lens, creating

strong light-refraction (Bernd, 2005). Bernd evaluated the water samples based on the presence

of visible structures in the water crystals. Water scored high in quality and vitality if the

structures resembled leaves, flowers or living cells.

Schultz (2005) developed the Hagalis Crystal Analysis method of analyzing the quality of

water or blood. Schultz (2005) described the process:

The first step is to distill the sample at low temperatures (70-80˚C) to avoid damaging the

sample. The solid powdery distillate residue is desiccated and then mixed at a constant

ratio with the distilled liquid, applied to a glass slide and allowed to crystallize at room

temperature in an enclosed space…. The resulting microcrystals are photographed with

an electron microscope. The process results in meaningful crystal images which allow the

quality of a water sample to become visible. (p. 13)

The water crystals form particular angles depending on water quality, and Schultz (2005)

stated, “Naturally high quality spring water will display mostly 60º angular structures which

come to expression in star-shaped crystals…. Conversely, a tendency toward 90º angular

structures indicates low energy and polluted water of correspondingly worse quality” (p.15).

Schultz (2005) claimed that formation of the angular structures was independent of the mineral

content of the water. The individual small crystals arranged themselves in dendritic macro-

crystalline structures (Schultz, 2005).

Most of Schultz’s (2005) water crystal photographs were taken of water samples from

rivers and municipal systems, but he included a few examples of waters that were spiritually

blessed. In one image of water from a municipal system the 90º angular structures dominated
   29  

(Schultz, 2005). After a person blessed the water 60º angular structures dominated, the type only

found in high-quality water. Differences were also found in angular structure between a neutral

sample and water that was subjected to ten minutes of classical music a day for two weeks

(Schultz, 2005). Testing the holy water from the cathedral of Chartres revealed beautiful star

patterns even though many visitors dip their hands into the water as they enter the cathedral

(Schultz, 2003). As with Emoto’s water crystal photographs, Schultz’s selection of representative

samples may be biased. The handlers, photographer, atmospheric environment or the container

may also influence the formation of crystals.

It seems that water drop photography has promise as a method for revealing subtle

differences or changes in water structure. Replication of the processes and experiments in other

laboratories could add to the knowledge of the effect of human intention on water.

Gas Discharge Visualization

Korotkov (2008, 2013) developed the gas discharge visualization (GDV) camera and

spent over twenty-five years perfecting the device. GDV performs digital electro-photography

based on the Kirlian effect, and purports to capture an object’s aura or life force. Used to study

the structure of water, the GDV method was based on the stimulation of photon and electron

emissions from the surface of water while transmitting short electrical pulses of 5-7 µm

(Korotkov, 2008). When an object was placed in a high intensity electromagnetic field, electrons

and photons were “extracted” from the surface of the object, accelerated in the electromagnetic

field, and generated a pattern of light in the surrounding gas that could be analyzed quantitatively

by computer (Korotkov, 2008). Korotkov (2008, 2013) proposed that in addition to the chemical

composition of water samples, the structure of near-surface water clusters may determine the
   30  

emissive activity of the water and the glow patterns reflected in the GDV images. He recognized

that the method had high selectiveness and sensitivity when applied to different types of water.

Korotkov (2012) recently developed an affordable version of the GDV electro-photonics

instrument called Bio-Well (http:// www.bio-well.com) that offers online data processing. He

also conducted his own water intention experiments with healers and tested the effects of

drinking structured versus bottled water by analyzing the performance and physiology of athletes

(Korotkov, 2013). The data indicated that athletes that drank the structured water had

improvements in physical performance, optimization of the circulatory system, and enhanced

exercise tolerance, with such trends not observed in the control group (Korotkov, 2013).

Rubik (2012) has “worked with groups of people who believe in a collective power to

energize water through intent and/or ‘sending energy’” (p. 207). Her lab used a GDV camera to

assess changes in water. She reported that “mathematical image analysis of the GDV

photographs of energized water droplets show that they emit larger, brighter patterns of light

with certain changes in geometry compared to un-energized water” (Rubik, 2012, p. 205).

Furthermore, Rubik found:

In three out of four blinded controlled experiments in the laboratory, we found

measureable changes in water treated with “healing energy” by a spiritual healing group

located 500 miles away. Apparently water shows sentience in being able to respond

energetically to specific information directed to it from humans across large distances. (p.

207)

Jabs and Rubik (2013) designed and built a device and developed software to measure the

movement of exclusion zone (EZ) formation at the interface of water and a hydrophilic Nafion

membrane. They used “a quantitative assay measurement of the EZ water layer process,
   31  

including the rate of change of the formation, a more sensitive measure than distance or

displacement of the microsphere boundary” (Rubik, personal communication, January 20, 2014).

One hypothesis was that the formation of EZ water would change in response to the influence of

human intention. In trials with six different healers, all of whom had produced measureable

results in previous studies, the healers attempted to influence the rate of change of the exclusion

zone, but no changes in the EZ were observed (Jabs & Rubik, 2013). However, GDV analysis

showed changes in water droplets in response to the same healers (Jabs & Rubik, 2013). Rubik

commented, “The droplet in the GDV camera has fewer constraints, as it is only a suspended

droplet in the air. Moreover, possibly the high level of electrification of the GDV camera lens

interacts with subtle energies from the energy healers, which may be why we see an effect with

the GDV” (Beverly Rubik, personal communication, January 20, 2014).

Blasband and Dekhta (2009) conducted another set of experiments on the effects of

healing intention on water. Dekhta, a practicing energy healer, gave his clients “programmed”

water to drink between healing sessions to facilitate healing. Programming the water involved

exerting conscious intention to correct damage within the organism on both physical and

intangible levels. The water samples in the experiment were programmed for clients with kidney

cancer and spinal disc injury (Blasband & Dekhta, 2009). Qualitative EEG studies were

conducted on the healer in a healing and non-healing state to detect differences in brain function.

EEG readings of the healer in a healing state showed marked differences in alpha power

values compared with the non-healing state readings (Blasband & Dekhta, 2009). In addition, ice

cubes made from programmed and non-programmed tap water were compared. While non-

programmed samples of tap water appeared as conventionally expected when frozen, the

programmed samples when frozen showed anomalous spikes protruding from the surface of the
   32  

ice cube (Blasband & Dekhta, 2009). When a sample of frozen programmed water was thawed

and refrozen it showed spiking similar to that obtained on initial freezing (Blasband & Dekhta,

2009). Analysis of the GDV images showed anomalous and significant changes in color and

density of charge in the programmed water when compared to those of the un-programmed water

(Blasband & Dekhta, 2009).

Additional Water Experiments

In 1994, Rein and McCraty found evidence for the effect of intention to alter the

molecular structure of water using HeartMath-trained subjects. The water samples were analyzed

in two ways: by computerized spectrophotometer analysis and by measuring changes in the

conformation of DNA in treated or control water. Rein and McCraty (1994) defined two

psychological states that had measureable electrophysiological characteristics, the entrained state

and the internal coherence state:

These states are generated using specially designed mental and emotional self-

management techniques, which involve intentionally quieting the mind, shifting one’s

awareness to the heart area and focusing on positive emotions. The ‘entrained state’ is

characterized by the entrainment of the high and low frequency regions of the HRV

[heart rate variability] power spectra to the 0.1 Hz range. The deeper ‘internal coherence

state’ is achieved when the amplitude of the HRV oscillations is reduced approximately

5-fold. (Rein & McCraty, 1994, p. 438)

When subjects in the entrained state, as determined by EKG monitoring, held water samples for

five minutes and focused on intentionally altering their molecular structure, spectrographic

analysis of the water samples revealed “characteristic changes in infrared and UV spectra of

water exposed to bioenergy from therapeutic practitioners”… and measured “concomitant

   33  

physiological changes in ECG associated with such PK effects” (Rein & McCraty, 1994, p. 438).

Results from DNA experiments suggested that the changed water structure facilitated the

spontaneous tendency of DNA to rewind (Rein & McCraty, 1994).

McTaggart (2007, 2008) also analyzed water samples before and after an online intention

event involving hundreds of participants from around the world tuning in at the same time. In

each experiment, the researcher led short “power up” meditations to focus the mind and heart,

explained the procedure, and then displayed photographs of selected water samples subject to ten

minutes of group focus and pre-determined intentions, such as, “change the pH” (McTaggart,

2010a) or change the “energetic footprint” as revealed by a GDV image (McTaggart, 2007). Her

scientist participant, Dr. Gary Schwartz at the University of Arizona, concluded, “The trends

observed in this exploratory experiment are consistent with our prediction that global distant

intention to lower the pH of tap water could have a measurable effect on decreasing the pH of

water in a controlled, blinded experiment” (McTaggart, 2010a, n.p.). In a separate study

targeting samples of a polluted lake in Japan, participant Dr. Konstantin Korotkov concluded,

“All presented results demonstrate that collective intentional mental influence has significant

effect both on water parameters and on the condition of the space. These results give us one more

indication of the power of our mind” (McTaggart, 2010b, n. p).

Research on the Movement of Water and Air

There is seminal literature regarding the movement of water and the atmosphere from

pioneering natural scientists that spent their lifetime studying the characteristics of water and air

in their natural setting. Schwenk (1989, 1996), a German engineer in the field of hydro-

technology and rheology, founded the Institute for Flow Sciences in 1961 to determine the

qualities of living water and to renew awareness of water as a life-giving element. The research
   34  

was oriented to the anthroposophical spiritual science of Rudolf Steiner that viewed earth as a

living organism. Schwenk (1989) believed that water was the sense organ of earth, perceiving

and transmitting vital cosmic influences and forces to earthly life.

Water meanders. One of Schwenk’s (1996) scientific observations was that “wherever

water occurs it tends to take on a spherical form” (p. 15). Gravity causes it to flow in a more or

less linear path, but naturally flowing water follows a meandering course. “As well as the

movements downstream there is a revolving movement in the cross-section of the river”

(Schwenk, 1996, p. 16) which together result in a spiraling motion and a rhythmic meandering

course.

The Gulf Stream is an example of a flowing river of warmer water in the midst of colder

ocean water. It creates and follows a meandering course—a rhythmic form in space, but also a

process in time. Time gradually alters the arrangement of the meandering path, and “all natural

flowing waters have their rhythms, perhaps following the course of the day, perhaps keeping

time with longer seasonal rhythms” (Schwenk, 1996, p. 20). These observations also apply to

weather and the flow of moisture-laden air around the earth, including the jet stream. In fact, a

recently named meteorological phenomenon is the atmospheric river.

Wave forms. Water is very sensitive and responds immediately to objects in the water

or a moving force, such as a slight breeze, with the rhythmical movement of waves. The

movement of water is characterized by the speed, size, and rhythm of its waves. A characteristic

observable in the ocean, rivers, and weather is that longer waves overtake shorter ones. Schwenk

(1989, 1996) observed three types of waves in natural bodies of water. The first type is the wave

that forms immediately after a stone in a stream. The waveform stays in place with new water

constantly flowing through it. An ocean wave is an example of the second type of waveform. In
   35  

the ocean, a waveform moves across the surface of the water, while the fluid itself does not move

but remains in the same place (Schwenk, 1996, p. 27). The wave is created at the surface of

contact of the two forces, water and wind. “Wave trains coming from different directions

interpenetrate each other, causing interference patterns” (p. 28), such that in one place in space

there can be varied movements. The third type of wave in a body of water is the standing wave.

It is the natural vibration of the water, dependent on the shape, size, and depth of its basin, that

resonates with the path of the moon. In an ocean or lake, the rhythmic rise and fall is observed at

the beach as the ebb and flow of the tide (Schwenk, 1996). “A wave does not generally create a

forward moving current. As the wave passes, the water simply moves in circles… When a wave

flows up a flat beach the circular movement becomes first elliptical and then finally ebbing and

flowing currents” (Schwenk, 1996, p. 31-32).

Formation of vortices. When upper layers of water overshoot the more slowly moving

lower levels the wave curls over to form a horizontal, cylindrical vortex (Schwenk, 1996, p. 37).

In the hollow spaces air is captured. When the wave breaks, the water incorporates the air in

turbulence and foam and water enters the atmosphere as mist. Sensitive surfaces of contact exist

between water and air, two separate bodies of water (e.g., the confluence of two rivers), or when

the flow of fluid is separated and then comes together again, as in flowing around an obstacle. A

pattern of vortices is created. Two flowing fluids, possibly having different speeds or

compositions, have a sensitive boundary surface at the interface. A tiny obstruction like a twig

from a bush that hangs into the stream can cause a dividing line and little waves bulge out

alternately to one side and then the other, then they fold over and curl into a series, or small train,

of vortices which travel downstream with the current (Schwenk, 1996, p. 38).
   36  

In a stream or in a pipe, water at the edges flows more slowly than water in the center.

Vortex formation or turbulence occurs at the interface, where faster layers flow past slower

layers. In Schwenk’s (1996) words:

This is the archetypal phenomenon of vortex formation. Wherever any qualitative

differences in a flowing medium come together, these isolated formations occur.

Differences may be: slow and fast; solid and liquid; liquid and gaseous. We could extend

the list; warm and cold; denser and more tenuous; heavy and light (for instance, salt water

and fresh); viscous and fluid, alkaline and acid … At the surfaces of contact there is

always a tendency for one layer to roll in upon the other. In short, wherever the finest

differentiations are present the water acts as a delicate ‘sense organ’ which as it were

perceives the differentiations and then in a rhythmical process causes them to even out

and to merge. (p. 39)

Vortices rhythmically change in form from shallow and wide to narrow and deep, a phenomenon

observed in bathtub drains and tornados.

Vortex formation extended to the creation of life. The hollow form that is created in

the vortex is filled with water or a medium of a different quality. Schwenk (1996) believed that

the phenomenon of overlapping, curling, and creating a hollow form was the process that created

a separate organ with a life of its own within a living organism. “The different speeds of growth

or development …of neighboring layers leads to the overlapping, folding, involuting, and

invaginating in the process of which the organs are developed” (Schwenk, 1996, p. 41).

Examples of how the movement of fluid creates form are found in plants, insects, animal organs,

a human embryo and the human ear. The creation of sound in the larynx is a complex system of
   37  

flow and form. Schwenk (1996) focused on the act of creation of vortexes as representing all acts

of creation: form is created through the movement of fluids.

Waves and vortices in weather. Schwenk (1996) poetically described the characteristics

of movement, waves, and vortices as they relate to the weather:

We have come to know the sensitive boundary surfaces on a large scale in the weather

fronts with their accompanying heat process. They are the organs of hearing that listen to

what comes from the cosmic universe; at the same time they are the organs of speech

through which the starry universe expresses itself, in a manner that is coloured by the

moody nature of the earthly sphere. (p. 130)

For example, the formation of a midlatitude cyclone, called cyclogenesis, was observed

to develop along the boundary of a polar front, which separated cold easterly winds from warm

westerly winds. The cyclone movement had a counter-clockwise rotation in the Northern

Hemisphere with lower pressure in the center (Aguado & Burt, 2010, p. 300). The strong

temperature and pressure gradient at the polar front gives rise to the polar jet stream, a

meandering river of moist air, usually located five to eight miles above sea level, near the upper

troposphere, with varying speeds averaging 110 mph in winter and 55 mph in summer. The jet

stream also has wavelike motion with troughs and ridges (Aguado & Burt, 2010). The largest

waves in the upper atmosphere are called long waves, or Rossby waves, and there are usually

three to seven Rossby waves circling the globe. The waves often remain in fixed positions, but

can also migrate, usually west to east (Aguado & Burt, 2010, p. 237-238). The rotation of air

flows around the Rossby wave, called vorticity, changes in direction as the air flows through the

trough and as it flows through the ridge. Vorticity of the Rossby waves depends on both the

surface of the Earth and the daily rotation of the Earth about its axis. Vorticity changes in the
   38  

upper troposphere lead to pressure changes near the surface, which influence the midlatitude

cyclones (Aguado & Burt, 2010, p. 304-305). Research on the flow of air in the upper

troposphere was stimulated during World War II, when British and American pilots flying

missions over Europe and Japan experienced wind speeds of up to 250 mph (Aguado & Burt,

2010, p. 304).

The water wizard. Schauberger (1998) developed theories on the natural energy of

flowing water by close observation of Nature in Austria. Throughout his life, Schauberger’s

consuming interest was discovering the laws and characteristics of water, particularly the

connection between temperatures and motion (Alexandersson, 2002). He determined that water

running from a mountain spring was at its greatest density and highest quality at the so-called

“anomaly point” of 4o C, and he watched salmon and trout seek these sources during spawning

(Alexandersson, 2002, p. 19-20). He also observed that salmon and trout appeared to lie almost

motionless in the strongest currents of mountain streams, and when alarmed they darted against

the current (Alexandersson, 2002). Their ability to jump up high waterfalls was also evidence for

his theory that the fish exploited some unknown source of energy that built up within the water

and flowed in the opposite direction to the water (Alexandersson, 2002). He noticed that water

carried is greatest load on cold, clear nights, in the early hours of morning, and particularly

during a full moon (Alexandersson, 2002). One night he watched egg-shaped stones, as large as a

man’s head, move together and apart in the bottom of a pool formed within a rushing mountain

stream; then the stones gradually floated to the water surface. The stones remaining on the

bottom were rough with angular shapes. The upward movement of the stones overcame the force

of gravity (Alexandersson, 2002).

   39  

As a professional forester, Schauberger designed and built wooden flumes to transport

logs as far as fifty kilometers from remote timberlands, baffling the water engineers of the time.

Key elements were a zigzag path within the ravines and valleys, and mixing stations where cold

water was added while warmer water was drained off. Additionally, wooden fins were installed

inside the curves of the flume to direct the flow of water into a combination of vertical and

horizontal curves that he had observed while watching a snake swim through water

(Alexandersson, 2002). In early papers he called this motion “cycloid spiral space-curve motion”

(Alexandersson, 2002, p. 32).  

Temperature changes were an important factor in Schauberger’s water theories

(Alexandersson, 2002). He asserted that even a temperature difference of 0.1o C had a significant

effect on the behavior of water. He observed that as water cooled, approaching 4o C, the water’s

energy and its centripetal cycloid spiral motion increased. It became healthy and alive, and he

proposed that new water was built up. When water warmed to over 4o C, it had a diminishing

energy and biological quality (Alexandersson, 2002, p. 49).

Many of Schauberger’s (1998) observations of the nature of water overlapped with those

of Schwenk (1989, 1996). For example, he determined that the temperature of the water after it

flowed around a boulder in a mountain stream was colder than the water up-current from the

boulder. He incorporated many of his concepts into numerous inventions, including a machine

for structured water (Alexandersson, 2002).

Speculation on Schauberger’s observations. Some of Schauberger’s (Alexandersson,

1990) observations of water in nature may be explained by the characteristics of interfacial water

discovered by Pollack (2013). What Schauberger (1998) described as vitality may correspond

with the potential energy of the EZ water. The vortex motion of turbulent water may build up the
   40  

exclusion zone by incorporating more oxygen and negative charge into the water. The excess

protons might be diluted in the water beneath the vortex or dispersed into the air. EZ water is

more ordered, dense, and radiates less infrared energy than adjacent bulk water, thus it feels

cooler (Pollack, 2013). The buildup of negative charge in the EZ layers adjacent to a fish’s skin

and scales may explain the unknown source of energy that fish exploited to swim against the

current. The repelling force between the negative charge of the fast flowing water and the

negative charge of the fish’s body might reduce friction (Cater, 1998, p. 218). The EZ water

generates hydronium ions that repel each other. Between the fish and the flowing water a gap

filled with hydronium ions would reduce friction even further (Pollack, 2013, p. 204). It is

possible that the egg-shaped stones, of a particular mineral content that rose up from the bottom

of the cold stream, were surrounded by layers of EZ water and buoyed up by a repulsive

electrostatic force from the streambed (Cater, 1998).

The study of waves. Jenny (2001) coined the term cymatics, from Greek ta kymatika

meaning “matters pertaining to waves,” for his research in periodicity, vibration, oscillation and

its various manifestations. He observed natural substances subjected to precisely controlled

vibration, and developed a conceptual basis for the primacy of vibration and its effects

throughout the entirety of Nature (Jenny, 2001).

In typical cymatics experiments, Jenny (2001) put substances such as sand, fluids, and

powders, on a metal plate attached to an oscillator. Jenny (2001) observed the effects of different

vibrations on different substances. At certain frequencies, the sand or other substance organized

into different patterns. He could hear the sound produced by the oscillator, and could feel the

vibration in his fingertips when he touched the plate. He called this the “triadic Nature” of

vibration, comprised of three essential aspects: patterned figurative formation, kinetic-dynamic

   41  

process, and essential periodicity. Patterned figurative formation was the shape in which the

substance organized in response to the vibrational frequency. Kinetic-dynamic process described

the sound of the wave that he heard, and essential periodicity was the underlying vibration that

he could feel that generated and sustained the whole (Jenny, 2001). These three aspects, or three

ways of viewing with the senses, was a unitary phenomenon.

Jenny (2001) related his laboratory observations of cymatics to naturally occurring

phenomena, such as clouds:

Whether we are following the mode of origin of a single raindrop or looking down upon

the global pattern of vortices through the eyes of the astronauts, it is always this vision of

interwoven phenomena that we see, dominated by periodicity and rhythmicity, whatever

the changes of the weather… As we rise from one sphere to the next, we experience

thermal, magnetic, chemical and radiant process, all of which are in rhythm with the

alternation of day and night and the cycle of the seasons; and these is turn are subject to

the influence of the solar plasma clouds, with the atmosphere and the solar wind

interacting. Then there are magnetic storms which cause another whole world of magical

phenomenology to be revealed to us in the northern lights. Solar physics and cloud

physics are drawn together, and all the spheres (thermosphere, ionosphere,

magnetosphere, etc.), however complex their turbulences, bear the imprint of the rhythms

of the various thermal, electric, magnetic, chemical, photic, and mechanical forces

throbbing, as it were through space. Starting with the raindrop, our vision broadens to

embrace the universe. All these things afford us a graphic idea of what the atmosphere

(troposphere) looks like when seen in terms of cymatics. (p. 258-259)

   42  

Jenny (2001) recognized that fundamental characteristics of movement applied to all

levels of nature. Theoretical physics supports the concept that subatomic particles exhibit

characteristics of vortical and rhythmic movement. The vortical flow of water that Schauberger

(1998) and Schwenk (1989, 1996) observed compares with the concept of particle spin at the

subatomic level, the movement of tornadoes, cyclones, and Rossby waves in the troposphere,

and the evidence in astrophysics of stellar/atomic self-similarity (Oldershaw, 2008). Schwenk’s

(1996) work illuminated the sensitivity of the qualities and movement at the interface of

substances.

It may be useful to consider the methods that humans use to influence the weather. The

research and theories presented in the next section, even though hardly mentioned in mainstream

science, may contribute to the understanding of the relationship between weather, water, and the

atmosphere. Reich’s (1954) cloudbuster device and orgonomic theory will be discussed.

Cloudbusters, Wilhelm Reich and his Followers

Reich (1954) conceived Cosmic Orgone Engineering (CORE), commonly called

cloudbusting, as a method to restore the natural self-regulating condition of the atmosphere when

it becomes blocked and stagnated (DeMeo, 2011). CORE uses a cloudbuster device consisting of

hollow metal pipe antennas that are grounded into a body of clear flowing water and can be

aimed at different parts of the sky (DeMeo, 2011). No chemicals and no electrical or

electromagnetic components are used other than servomotors to move the heavy antennas

(DeMeo, 2011). The process is to aim the cloudbuster directly at an isolated cloud, which draws

away the cloud’s internal energy charge, or orgone potential, dissipating or “busting” the cloud

(Reich, 1954; see Figure 1).

   43  

(4) Figure 1. Reich’s

The OR chargescloudbusting
are drawn diagram. Thisthe
(not into figure depicts
ground the into
but) principles
water,of preferably
using the into

flowing waterdevice
cloudbuster of brooks, flowing
to dissipate lakes
clouds. ORand rivers.Adapted
= orgone. We drawwithinto water from
permission since“OROP
the
attraction is greater between water and OR energy than between other elements and
Desert,” by W. Reich, 1954, CORE (Cosmic Orgone Engineering), 6, p. 38).
OR energy. Water not only attracts OR speedily but it also holds it, as especially in
clouds.
  We thus have the above picture of the process of cloudbusting.

ThisReich (1954)
sketch described
depicts thethe principleofofcloud
principle cloudbusting thus: only. It does not suffice to enable
destruction
the technician to destroy
One dissipates all of
clouds existent types
water vapor byof clouds. This
withdrawing, remains
according a task
to the of future
orgonomic
experimentation in cosmic engineering, to be solved in many ways, in various regions
potential, atmospheric (cosmic) OR energy from the center of the cloud. This weakens
of the globe, with various models of cloud-busters (various as to number, length and
width of pipes, direction
the cohesive powerofofdraw, sizethere
the cloud: of clouds, maturity
will be less energyoftoour experience,
carry etc.).and
the water vapors, The
principle, however, may be described as basically complete:
the clouds necessarily must dissipate. The orgonomic potential between cloud and its

One dissipates clouds

environment of waterThe
is lowered. vapor by withdrawing,
OR charges according
are drawn (not to thebut)
into the ground orgonomic
into water,
potential, atmospheric (cosmic) OR energy from the center of the cloud. This weakens
preferably into flowing water of brooks, flowing lakes and rivers. We draw into water
the cohesive power of the cloud: there will be less energy to carry the water vapors,
and the clouds necessarily must dissipate. The orgonomic potential between cloud
and its environment is lowered.
   44  

since the attraction is greater between water and OR energy than between other elements

and OR energy. Water not only attracts OR speedily but it also holds it, as especially in

clouds. We thus have the above picture of the process of cloudbusting. (p. 38)

Orgone and the orgone accumulator. A basic assumption in cloudbusting is that the

atmosphere is full of a pulsating energy called orgone. According to Reich (1954), orgone is a

ubiquitous life force energy filling all space, from atmosphere and cosmic space to microscopic

life, tissue and blood. The concept of orgone is similar to the concept of ether or subtle energy.

Ether is “a very rarefied and highly elastic substance formerly believed to permeate all space,

including the interstices between the particles of matter, also, the medium whose vibrations

constituted light and other electromagnetic radiation” (New Oxford, 2007). Subtle energies,

according to Tiller (1997), are those energies beyond the four fundamental forces recognized by

science, the electromagnetic force, the strong and weak nuclear forces, and gravity. Orgone

differs from the terms, ether and subtle energy, in that through observation and experimentation

orgone was found to have specific measureable characteristics (DeMeo, 2010a, 2011).

Reich’s (1954) research revealed that orgone is rapidly attracted to and then repelled by

metals, while non-metals absorb it. He developed an orgone energy accumulator (ORAC), a

wooden box lined with alternate layers of metallic and organic material that concentrated the

orgone to a higher level inside the box than in the outside air (DeMeo, 2011; Reich, 1954). Many

of the physical properties of orgone were determined and later replicated using the accumulator

in experiments (DeMeo, 2010a). Orgone has a characteristic of pulsation, expanding and

contracting in response to solar activity and atmospheric conditions. For example, in one multi-

year study, a pulsating pattern of change in temperature within the accumulator corresponded

with solar noon and midnight, not the daily high and low temperature of the outside air (DeMeo,
   45  

2011). Other experiments showed that orgone in the accumulator increased its charge density

during sunny, clear weather and during high sunspot activity. The lowest energy state in the

accumulator was during rainy periods when local atmospheric water vapor or cloud droplets

seemed to bind up the orgone (DeMeo, 2011). DeMeo’s (2010a, 2011) experiments supported

Reich’s (1954) early observation of a strong affinity between water and orgone.

Another paramount characteristic of orgone is the tendency to flow from low

concentrations to high concentrations, which Reich (1954) termed orgonomic potential. When

the cloudbuster operator wants to build up the clouds to induce rain, the cloudbuster is aimed at

blue sky near the cloud. The theory is that the cloudbuster draws away the orgone in the clear

sky stimulating the orgone and moisture from the surrounding atmosphere to move toward the

cloud with the higher orgonomic potential.

Reich (1954) identified the color blue as a signature characteristic of orgone energy,

visible in the ocean, deep lakes, the daytime sky, and sometimes in the open air surrounding

healthy forests and mountains (DeMeo, 2011). According to DeMeo (2011), the deep blue

fluorescence of shallow thermal hot springs and glacial pools indicate high concentration of

orgone. Thermal hot springs have long attracted people seeking relaxation and healing (DeMeo,

2011), and people whose water source is a mountain glacier, such as the people of the Hunza

region high in the Karlorum Mountains north of Pakistan, are reported to live especially long

lives (Phisciences, 2004). Treatment sessions exposing patients to the higher concentration of

orgone within human size ORAC boxes have been found to confer health-giving benefits

(DeMeo, 2010a, 2011). Well-controlled seed-sprouting experiments in the orgone accumulator

at DeMeo’s (2011) laboratory typically showed a 30% to 40% increase in growth over the
   46  

control groups. Blue atmosphere, blue waters, and concentrated orgone all seem to correlate with

a healthy natural environment and the promotion of health and growth within organisms.

Orgone can be excited by electromagnetic waves and absorb electromagnetic (EM)

energy. “Reich discovered that under conditions of exposure to moderate or high levels of

nuclear radiation or electromagnetic fields, and a few other irritants, the orgone changed its

characteristics. The orgone can be driven into an irritated, chaotic state of hyperactivity, which

Reich identified as the oranur effect” (DeMeo, 2010a, p.75). DeMeo (2010a) described the effect

of oranur on the atmosphere:

Skies may maintain a strong blue color, but significant haziness will appear on the

horizon, usually of a milky-white color. Well-formed clouds may appear, but do not

coalesce or grow under oranur conditions, partly because the highly charged and agitated

atmosphere no longer pulsates and cannot contract. The charge within clouds cannot

build beyond a certain point. Winds may be chaotic…as if confused or agitated.

Approaching rainstorms usually…dissipate as they approach an oranur-affected region.

The atmosphere may have a “tense” or “strained" quality, reflecting the generally

overcharged conditions. (p. 76)

The term dor refers to stagnant or dead orgone. Reich (1954) observed that under

persisting oranur agitation, the orgone energy eventually developed a stagnated quality. “It

appears on the landscape as a steel grey haze that reduces visibility, and gives sunlight a burning

or scorching quality” (DeMeo, 2010a, p. 77). Reich (1954) described the role of stagnating

atmospheric haze as a precipitation-blocking factor in drought and desert atmosphere—haze not

being only atmospheric dust but stagnated orgone, which impedes the transmission of light

(DeMeo, 2011).
   47  

Blasband (2014) has over fifty years of experience using a cloudbuster, which he calls an

Atmospheric Energy Engineering Device (AEED). Describing his experience in 2013 with an

AEED setup near Evergreen, Colorado, he said, “Within minutes of raising the grounded pipes to

near-zenith we both experienced sensations of heavy overall ‘pressure’ in the body, nausea, and

‘pulling’ in the diaphragm” (Blasband, 2014, p.1). They backed away and recovered. They

hypothesized that the acute “noxious effects were due to what Reich called ‘oranur’ and the

ancient Egyptians called ‘negative electric green’ frequency” (Blasband, 2014, p. 1).

Classic cloudbuster operations. DeMeo (2011) systematically researched and field-

tested the cloudbuster, demonstrating weather influences over the entire state of Kansas when the

cloudbuster was operated. He also led cloudbusting expeditions to reduce drought in various

parts of the United States, and conducted overseas desert-greening operations in Israel, Namibia

and Eritrea, Africa (DeMeo, 2003). According to DeMeo (2010b):

When properly used, it can trigger the genesis of large isolated storms, or even entire

frontal systems, which can quench parched lands and change a stagnant atmosphere back

to its more natural sparkling character. The technique has the general capability of

affecting jet stream movements and steering large storms; even hurricanes may be

diverted. Cloud cover can be increased to generate widespread rains, and possibly

reduced to dry up rains during times of flooding. Fogs can be lifted or created. In skilled

hands, the instrument has a variety of effects which can benefit a region, primarily in

restoring natural cycles of rainfall to areas of drought or desert. (p. 1)

Cloudbusters–other versions and theories. Several inventors have expanded on or

deviated from Reich’s (1954) original cloudbuster. Constable (1998) conducted his version of

cloudbuster operations at sea while serving as a U.S. merchant marine. With further
   48  

experimentation he invented a smaller, lightweight device that worked without being grounded

in water. It consisted of a simple hollow tube incorporating bio-geometric design and mirrors

that could be attached to a small airplane or helicopter. Constable (1998) described his simplified

theory as follows. Orgone in the atmosphere flows from east to west in the equatorial regions.

When the aircraft mounted with the rainmaking device flies due east, the normal easterly flow of

the orgone is interrupted and pushed against itself, building it up. This generates a plume of

moisture that continues to grow into rainclouds (Constable, 1998). With the maneuverability of a

helicopter, rainmaking could be accomplished in remote areas and diverse topography

(Constable, 1998).

Constable (2008) also invented an apparatus to combat smog, called the Spider,

consisting of geometrically correct cones that directed etheric beams into the sky from the apexes

and were rotated by a small motor. The theory was that the Spider constantly stirred vortices into

the ether that flowed through the operation site. In this way “vortex strings” were constantly

emitted into the atmosphere and carried “downstream” from the site. The Spiders had to be

strategically placed to clear the smog of the targeted area:

Spiders emit endless strings of IMPLOSIVE vortices, which are cooling and contractive.

They are also harmoniously ORDERED activity, by virtue of the geometry of the cones.

That geometry is based on Golden Section ratios, which manifest in everything living.

These vortex strings appear to have the same properties in miniature as the great

implosive vortices we call typhoons and hurricanes: they entrain material substance and

drive it to the point of the vortex. We believe - with strong objective backing - that

engineered implosive vortices entrain particulate matter that has been boosted into the
   49  

lower atmosphere by all the explosive activity of civilization, and drive that material

substance back to the ground. (Constable, 2008, question 34)

Constable’s operations in Los Angeles in 1987, 1989, and 1990, using 14 Spiders, dramatically

reduced smog, with a 24% reduction during the six month smog season in 1990 (Brown, 1990;

Constable, 2008).

Ritschl (2007), used cloudbuster devices that incorporated a product called orgonite, “a

matrix of metal filings suspended in polyester resin” (p. 6) and enhanced with the addition of

quartz crystals, that converted negative dor into positive orgone energy. Ritschl (2007) believed

that communication transmission sites and worldwide chemical spraying (“chemtrails”) had

intentional sinister effects relating to mind control, defense, and weather warfare. In 2002,

Ritschl began placing his orgonite cloudbusters and other devices near transmission towers, in

chemtrail areas, near military installations, and in drought stricken parts of Southern Africa. He

was confident that placing orgonite in these areas had positive effects on the weather, plant

growth, animal health, and visible dissolution of chemtrails (Ritschl, 2007).

DeMeo (2010a, 2011) and others who follow Reich’s (1954) original teachings closely,

have criticized those who leave the devices in place for months or years at a time. “The classical

‘orgonomists’ are afraid that an ‘Oranur-Effect’ could result from overcharging with orgone”

(Ritschl, 2007, p. 185). DeMeo (2010b) believed that long-term and distant weather changes

including intense drought and severe storms have resulted from casual misinformed use of

cloudbusters.

The Environmental Harmonizer

Spurling and Reid (Anderson & Spurling, 2012) invented the Light-Life Ring, a copper

wire twisted and joined in a loop with the sacred cubit length of 20.6 inches as the controlling
   50  

factor. They applied the tool to transmute harmful electromagnetic frequencies to beneficial

frequencies. The Environmental Harmonizer is a combination of rings and coils that produced a

moving “toroidal or donut-shaped energy field, so that the positive energy [was] coming out

through the top of the field, coming back around, sweeping through, pulling all the negative

energy from the environment into the base of the Harmonizer through the coil, and transmuting it

again to a positive energy out the top in this donut-shaped, toroidal field” (Anderson & Spurling,

2012, p. 121). At rest the Harmonizer’s energy field was approximately a 100-foot radius and

adding sound increased this field to a 15-mile radius (Anderson & Spurling, 2012, p. 121-122).

During the first experiments with the Harmonizer, the polluted air of Denver, CO seemed

to smell fresher (Anderson & Spurling, 2012). They made copies of the recording of the

molecular frequencies of water, using a molecular frequency scanner (IX-EL, Inc., n.d.) and

distributed them to ten people who each had an Environmental Harmonizer. The group was

scattered over a distance of 140 miles.

It was a pleasant day with a few scattered clouds and a slight breeze. Once we turned the

tapes on, within a few minutes we got a kind of hazy moisture in the air. Previously, it

had been quite clear. We played the tapes for one hour. By 7 pm, there was not a sign of

pollution whatsoever. It was so clear you could see a candle flame 60 miles away on the

horizon… A lot of people noticed. At noon the next day it was so incredibly clear that the

weatherman on Channel 4 said, “Folks, you can see Utah today.” We have operated with

different tapes and frequencies and different size Harmonizers continuously in Denver

for the last three years (1994-1997). [There are still many Harmonizers operating in this

area as of 2012.] (Anderson & Spurling, 2012, p. 124)

   51  

A larger version of the Harmonizer called the Storm Chaser was designed to meet the increasing

pollution levels, which exacerbated the natural destructive tendency of tornadoes and hurricanes

(Anderson & Spurling, 2012).

Weather Modification with Chemicals

Other methods of weather modification use chemicals. Schaefer (1949) invented cloud

seeding in 1946, with his discovery that introducing dry ice (solid carbon dioxide) into moist air

created ice crystals that would then grow and precipitate. Vonnegut (1957) found that silver

iodide, with its ice-like hexagonal structure, could act as an ice nucleus. However, long before

these discoveries, other rainmakers had been using chemicals in their rainmaking process

(Patterson, 1970). What is not known is if the processes were based purely on reactions between

the evaporated chemicals and the moisture in the atmosphere or if the magic of alchemy and

ritual was included. The cause and effect was not scientifically verified.

A famous California rainmaker, Charles M. Hatfield was associated with one of the most

devastating floods in California history, the San Diego County flood of 1916 (Patterson, 1970;

Pourade, 1960). After a few years of subnormal rain conditions in the mountains and agricultural

areas around San Diego, the rivers and reservoirs were getting low. Local residents convinced

the town council to contact Hatfield, who had built up a reputation as a rainmaker (Patterson,

1970). Growing up in dry southern California, Hatfield and his brother Paul became interested in

meteorology, studied books about rainmaking, and started experimenting with chemicals to

induce rain, with some success. In 1904, the Los Angeles Chamber of Commerce offered them

$1000 to produce rain and within four months Los Angeles had 18 inches of rain (Patterson,

1970; Pourade, 1960). “They made no claims as to ‘creating’ rain and said they merely
   52  

persuaded Nature to release vast stores of moisture always present in the air even in desert areas”

(Pourade, 1960, n.p.).

In early December of 1915, Hatfield made the San Diego council an offer to fill Morena

Reservoir to overflowing before December 20, 2016 for the sum of $10,000. Hatfield and his

brother transported materials by wagon to Lake Morena about sixty miles from San Diego, at the

3000-foot level in the Laguna Mountains. A quarter of a mile east of the dam they constructed a

tower with a platform about twelve feet across, upon which he mixed unknown chemicals in a

square basin and exposed them to the atmosphere. It rained within days at Morena but San Diego

did not receive rain until:

On Friday, January 14, a steady rain began to fall and continued for the following two

days, and on Sunday, January 16, began to reach torrential proportions. The town

suddenly remembered the Hatfields…. By morning, the 17th, the situation was serious.

The San Diego River was rising rapidly and there were reports of bridges being washed

out in interior valleys, of the drowning of cattle, of delays in Santa Fe trains, of wires that

were down and roads made impassable…. At Morena, where the Hatfields were working

their mysteries, the rainfall in four days was 12.73 inches. (Pourade, 1960, n.p.)

The rain continued and by January 20th Sweetwater Reservoir was filled to overflowing,

and other reservoirs in the area were filling. A railway bridge was washed away in high waters,

and low-lying settlements near Tijuana were destroyed leaving 40 families homeless. The storm

subsided for a few days and the residents of the area began to make repairs. However, on January

24th the storm conditions returned; the water-soaked land could hold no more, with resultant

flooding of the creeks, rivers, and valleys. Some of the dams overflowed but held. However, on

January 27th the Lower Otay Dam overflowed, washed away at its footing, and broke through,
   53  

emptying “itself of thirteen billion gallons of water” (Pourade, 1960, n.p.) within two and a half

hours. Citrus groves, farm topsoil, and twenty-three out of twenty-four houses in the valley were

swept away. Roads, bridges, train tracks, water and communication lines were destroyed.

Fourteen to twenty people were killed in the floods. The storm and flood damage were both

extensive and far-reaching, extending north to Los Angeles. Hatfield continued his work as a

rainmaker until the Depression. It is not known if Hatfield had a conscious effect on the weather,

although his intention was evident. His process was secret and his recipe of chemicals died with

him (Patterson, 1970; Pourade, 1960).

Commercial and governmental weather modification systems are at the far end on a

continuum of intentional effects on weather and beyond the scope of this paper.

Psychokinesis, Mental Influence, and Intention

Parapsychology experiments that test the effects of human intention on matter at a

distance are labeled mind-matter interactions, telekinesis, or psychokinesis (PK). The test subject

is isolated from the target, which might be inanimate objects (macro-PK), a random system such

rolling dice or radioactive decay (micro-PK), a living target such as a cell culture (sometimes

called bioPK), human physiology, human behavior, or water. Parapsychology experiments seek

to discover if the subject can mentally influence the target so that it behaves differently than it

would have randomly without any influence (Radin, 2006, 2013).

Jahn and Dunne (2001) conducted PK research for over twenty-five years at the

Princeton Engineering Anomalies Research (PEAR) lab, including a series of experiments on

anomalous human/machine interactions in which untrained human operators attempted to

influence the output of random number generators (RNGs) (Dunne & Jahn, 2005; Jahn & Dunne,

2001). Using an RNG that generated random 0’s and 1’s, the operators mentally aimed for higher
   54  

than chance expected average (high) or aimed below chance (low) and then withdrew their

intention completely to allow the RNG to behave normally at the baseline or control condition.

In 1997, the PEAR lab published a review of twelve years of experiments and estimated that the

“PK effect was approximately equal to 1 bit out of 10,000 being shifted away from chance

expectation. While this may seem like a tiny effect, over the entire database this resulted in odds

against chance of 35 trillion to 1” (Radin, 2006, p. 154).

When conducting a meta-analysis of all known RNG studies, Radin (2006) “found 490

studies comprising a total of 1.1 billion random bits subjected to PK intention” (p. 156).

Adjusting for selective reporting meta-analysis showed “odds against chance of 3,050 to 1”

(Radin, 2006, p. 157). Another recent meta-analysis of RNG data reached a less impressive

conclusion (Bösch, Steinkamp, & Boller, 2006). Based on their study’s parameters, Bösch et al.

(2006) excluded over 200 published experiments from their analysis, and concluded that the

small effect sizes found could be explained by selective reporting bias. Radin (2013) disagreed

with the results and the reasoning, and suggested that even scientists are influenced by their own

beliefs that lead to different assessments of the same evidence. Many of the subjects in PK

studies were ordinary students with no training or experience doing PK. While some trials

showed no PK effect, some results were opposite of the aim, and some showed a strong effect on

the target, over thousands of tests, the statistics showed that mind affected matter.

Mindset of the intender. Jahn and Dunne (2001) discovered that the most effective RNG

operators surrendered the responsibility of achieving the goal to the unconscious mind and

submitted to a state of detached indifference to the outcome. “In short, the mind of the operator

needs to enter a ‘fuzzy’ state – call it meditation, dream, trance, altered, unconscious –where

conceptual boundaries blur, categories fail, space and time evaporate, and uncertainty prevails”
   55  

(Jahn & Dunne, 2001, p. 323). “The participants often spoke of ‘being on the same wavelength’,

of ‘flowing’, or of being ‘in tune’ with the machines as playing as important a role in their

achievements as their conscious intentions” (Dunne & Jahn, 2005, p. 710).

Group attention affects matter. In field consciousness experiments, Nelson (1996)

placed portable RNGs in field environments outside of his laboratory, and recorded and

statistically analyzed the pattern of RNG data near groups of people engaged in highly focused

or coherent mental activity, such as meditation, spiritual ritual, or listening to a concert. The

results often reflected a slight increase in order over the otherwise random activity of the RNG

(Nelson, 1996). Statistical analysis supported the hypothesis that a highly focused or resonant

environment imbued the field with order (Radin, 2006; Dunne & Jahn, 2005). Of particular

relevance for the present study, Nelson (1996, 2014) found some contexts more favorable than

others for PK research. These contexts:

Involved times and places that evoke unusually warm or close feelings of togetherness,

with emotional content that tends to draw people together, where personal involvement is

important but focused more toward a group goal involving a deeply engrossing theme,

located at uplifting physical sites like the ocean or mountains, during creative or

humorous moments, and enlivened with a sense of freshness or novelty. (Radin, 2006, p.

184-185)

According to this, the Rhododendron Festival Parade would have positive field consciousness,

and the increase in order could affect the weather and hold off the rain.

Quantum randomness, zero point energy, and non-locality. Knowing what aspect

within a random event generator (REG) is physically being affected by intention might give a

clue as to how intention affects weather. The REG is usually based on a quantum process,
   56  

making use of the electron noise in a resistor, or radioactive decay of a small sample of a

radioactive element (Swanson, 2009a, p. 234). In PK experiments, the level of randomness is

decreased and in some cases the randomness is altered in specific ways to cause the outcome of

the system to be high or low. According to Swanson (2009a), the probability of radioactive

decay is not just a mathematical constant of Nature; there is some physical mechanism that is

affected by conscious intention, which can alter the rate of decay. In other words, it appears that

intention changes the arrangement or action of physical atoms or sub-atomic particles. Swanson

(2009a) proposed that when quantum randomness is altered in REG or RNG experiments, it is

the zero point energy of space that is being altered, something predicted yet not explained by

quantum mechanics. More recent theories by Haisch, Rueda, and Puthoff (1994) considered

zero-point energy to be composed of photons zipping through space in all directions. On average

the number of photons moving in each direction is the same so no force is detected (Haisch et al.,

1994). Swanson (2009a) believed that a theory that can explain the effect of intention on distant

matter must address zero point energy and involve non-locality, the interaction of particles over

long distances (p. 235).

Swanson (2009a) described how photons have tunnel vision and movement, only

interacting with electrons or other charged particles in phase or on their same dimensional plane.

When an electron emits a photon and drops in energy, the radiated photon eventually hits a

distant electron, which accelerates its spin. With added energy the distant electron emits a photon

and according to the Feynman-Wheeler theory the radiating photon travels back in time and

converges on the original electron’s location. Since it traveled back in time it arrives at almost

the same time the original photon was radiated, allowing for instant communication between

distant particles (Swanson, 2009a, p. 243). In Swanson’s (2009a) Synchronized Universe Model
   57  

the universe divides up into electrons that are in phase and can “see” and interact with each other,

and all the other electrons in the universe, which are out of phase and therefore invisible.

Particles that are not synchronized will appear as “noise” (p. 253). Swanson proposed that

consciousness interacts across parallel dimensions, and can affect and reduce quantum noise and

create coherence between adjacent universes (p. 252-255).

Many of the research studies in this literature review have involved intention or mental

focus on matter or events located at a distance, or nonlocally. A nonlocal event differs from local,

causal, ordinary happenings, by not being confined to specific points in space and time. Non-

locality or quantum entanglement is an accepted concept in contemporary physics, first proposed

by Einstein, Podolsky, and Rosen in 1935, later formulated as a mathematical proof by Bell

(1966), and repeatedly experimentally demonstrated (Rauscher & Targ, 2001, p. 332). Quantum

physics uses the term non-locality to describe the phenomena that in unobserved states quantum

particles are connected, influencing each other instantaneously over any distance (Aspect,

Grangier, & Roger, 1982). Dossey (2002) stated that when it comes to nonlocal effects of human

consciousness such as distant healing, rather than alienating open-minded scientists it is better to

“focus on empirical findings, and acknowledge the tentative nature of the hypotheses we offer”

(p. 16). The mechanism of how human intention affects water may be unknown, but experiments

demonstrate there is a change.

Research into mind-matter interactions and field consciousness (Dunne & Jahn, 2005;

Radin, 2006, 2013; Schlitz & Braud, 1997) has shown that human intention and coherent group

attention can move entropy in systems toward order. Intention experiments with water have

measured changes in the structure of water (Dibble & Tiller, 1999; Rein & McCraty, 1994;

Rubik, 2012) and water crystal formation (Emoto, 2000). Can intention or coherent group
   58  

attention affect the formation of water droplets, clouds, and precipitation, or influence the

sensitive rhythmic qualities of a weather system in some other way?

The Weather Portion of the Hydrologic Cycle

The movement of water between and within the Earth and the atmosphere is called the

hydrologic cycle. The familiar cycle consists of water from the oceans, bodies of water on land,

and indirectly through plants, evaporating into the atmosphere, eventually condensing and

becoming water droplets or ice crystals that may form into clouds, that move horizontally with

the winds, and precipitate down to the surface as rain or snow (Aguado & Burt, 2010). It may be

necessary to understand how clouds are formed to comprehend rainmaking or cloudbusting.

Cloud formation. The process whereby water molecules break free from liquid water

into the atmosphere is called evaporation and the opposite process is condensation, whereby

water vapor molecules collide with and bond with adjacent water molecules, liquid water

droplets, or hydrophilic particles in the air called condensation nuclei (Aguado & Burt, 2010). As

long as the rate of evaporation exceeds condensation the amount of water vapor increases. “Air

that contains as much water vapor as possible is said to be saturated and the introduction of

additional water vapor results in the formation of water droplets or ice crystals” (Aguado & Burt,

2010, p. 135). The amount of water vapor that can exist in the air increases with temperature.

Natural condensation nuclei in the atmosphere can come from the Earth’s surface: dust,

sea salt, aerosols from volcanic eruptions and fires, and gases given off by marine plankton that

chemically convert to particles. Ice crystals can nucleate water droplets (Aguado & Burt, 2010),

and meteorite dust that falls from space (Watson, 1984). Polluting chemicals and particulates

from industry and automobiles also act as condensation nuclei. Cloud droplets typically range
   59  

from about 20-100µm in diameter; to be visible as clouds the droplets have to grow large enough

to reflect light. Raindrops, large enough to fall to the surface, are about 100 times bigger.

Pollack (2013) proposed some details of the hydrologic cycle that incorporated his

research findings regarding the characteristics of the liquid crystalline or the EZ phase of water.

One of his observations was that water droplets resembled bubbles, with the common feature

being an enveloping membrane. The term vesicle describes a spherical entity whose inside may

contain either liquid or gas (Pollack, 2013, p. 223). Pollack (2013) proposed that the membrane

or shell of the vesicle consisted of structured Exclusion Zone (EZ) water that could contribute

protons, and said that “if those protons accumulated inside the droplet, then the repulsive forces

could generate the pressure needed to explain droplet roundness” (p. 226). He reasoned that

building an EZ shell required both a hydrophilic nucleating surface and radiant energy provided

by the sun. As the EZ built up, the internal hydronium ion (H 3 O +) concentration would build up

as well, exerting pressure on the shell; the EZ layers would shear past each other and expand the

vesicle (Pollack, 2013, p. 237). Sudden expansion of the vesicle could reduce the pressure inside

inducing a phase transition from liquid to vapor, and transform the water droplet into a bubble

(Pollack, 2013, p. 239). Pollack confirmed with infrared imaging and by measuring pH that the

interior of vesicles contained concentrated protons, a positive charge (p. 240). The EZ layered

membrane of the vesicle had a negative charge, and since during the formation of the EZ some of

the protons would be released to the exterior air, the vesicle would have a net negative charge.

To explain the why water droplets, all bearing the same charge, come together to form a

visible cloud when like charges should repel and disperse, “the like charges themselves don’t

attract; the attraction is mediated by the unlike charges that gather in between. Those unlikes

draw the like charges toward one another, until like-like repulsion balances the attraction”
   60  

(Pollack, 2013, p. 336). Thus, besides the standard explanation that clouds form in the

atmosphere because air containing water vapor rises and cools, an additional explanation is that

water droplets coalesce into clouds because of electrostatic forces created by radiant energy

coming from the sun.

Lightning. Lightning is a natural electrical discharge of short duration and high voltage

between a cloud and the ground or within a cloud accompanied by a bright flash. Is there a stage

in the process of lightning formation that might be susceptible to human intention? Conventional

theory of lighting requires the initial separation of positive and negative charges into different

regions of a cloud. Most often the positive charges accumulate in the upper reaches of the cloud

that extend above the freezing level. Laboratory experiments with artificial clouds suggested that

electrification resulted from collisions between ice crystals and soft hail surrounded by cloud

droplets (Aguado & Burt, 2010, p. 328). One theory is that positive charged ions are transferred

to the ice crystals, and the heavier hail with increased negative charge falls to the lower part of

the cloud (Aguado & Burt, 2010, p. 329). Pollack’s (2013) theory might support the explanation

that the exclusion zone grows as the hail grows larger, releasing positive ions into the air.

In cloud-to-ground lightning (Aguado & Burt, 2010), the stroke or flash of lightning is

preceded by the rapid descent of a column of negatively charged air from the base of the cloud

toward positively charged air at the earth’s surface. The flow of electrons is called a stepped

leader because the downward surge, taking only a microsecond, pauses after each 50-meter

section for about 50 microseconds. When the leader approaches the ground, a spark surges

upward toward the leader. When the leader and spark connect, they create a pathway for the flow

of electrons initiating the illuminated stroke of lightning (Aguado & Burt, 2010).
   61  

According to proponents of the Electric Universe Theory, a cloud cannot develop enough

electrostatic charge to produce lightning, rather a cloud acts as a convenient conductor to

exchange charge between Earth and the upper atmosphere in an electric current (Scott, 2012;

Thornhill & Talbott, 2008). Strange colorful flashes, called sprites and jets, radiating into the

mesosphere high above the clouds, often accompany lightning storms. Research using high

altitude balloons discovered that sprites were produced by sudden bursts of current and

discharged only milliseconds after the lightning beneath it (Thornhill & Talbott, 2008, p. 48-49).

The Electric Universe Theory holds that the Earth is a charged body connected to the sun’s

electric field. The storm, the lightning, and the sprites are manifestations of a single phenomenon,

the discharge of a celestial current as it connects to Earth. The difference between the appearance

of lightning below and above the storm clouds relates to atmospheric density and can be

illustrated in a laboratory. “Within a vacuum tube, a long discharge spark— the analogue of a

lightning stroke—will begin to produce colorful glows and filaments—the analogue of sprites -

when most of the air is removed” (Thornhill & Talbott, 2008, p. 49). It does not seem possible

that human intention could affect such a powerful force as lightning, but perhaps the buildup of

charge in the cloud or at ground level may be susceptible to influence.

Shamans Influencing the Weather

A typical skeptical response to a rainmaking story is “If one waits long enough it will

rain.” Maddox (1923) compiled the research of many early social anthropologists who studied

diverse cultures. Lack of rain for animals and crops was often the worst misfortune of a

community, and the medicine men or shamans of the world had diverse rituals to call forth the

rain. They were also wise enough to use the natural weather cycles for their social and monetary

advantage. While the early anthropologists described many rituals and rainmaking amulets,
   62  

unfortunately no results were documented. It was implied that in order for shamans to keep their

position they had to be (or appear to be) successful (Maddox, 1923).

A Rainmaker in China. One account of a powerful rainmaker comes from Richard

Wilhelm, a German Evangelical missionary and the first translator of the I Ching, during his visit

to Kiao-chau, a small village in Northern China in the 1930s (Jung, 1963; Karcher, 2013). Jung

(1963) documented this account in his writings:

There was a great drought where Wilhelm lived. For months there had not been a drop of

rain and the situation had become catastrophic. Ineffectually, the Catholics made

processions, the Protestants said prayers, and the Chinese burned joss sticks and shot off

guns to frighten away the demons of the drought. Finally they fetched the rainmaker

from another province. The only thing the old man asked for was a quiet little house

somewhere, where he locked himself in for three days. On the fourth day clouds gathered

and there was a great snowstorm at a time of year when no snow was expected. The

town was so full of rumors about the wonderful rainmaker that Wilhelm went to ask the

man how he did it. “They call you the rainmaker, will you tell me how you made the

snow?” The rainmaker said: “I did not make this snow, I am not responsible.” “But what

have you done these three days?” “Oh, I can explain that. I come from another country

where things are in order. Here they are out of order, they are not as they should be by the

ordinance of heaven. Therefore the whole country is not in Tao, and I also am not in the

natural order of things because I am in a disordered country. So I had to wait three days

until I was back in Tao and then naturally the rain came.” (p. 419)

The Rainmaker stated that he had done nothing to end the drought, but his intention to do so was

implicit. He made a long journey to Kiao-chau at the request of the people. And the people
   63  

believed that the Rainmaker could help them. By doing inner work to restore his own state of

balance, he restored order to a disordered community, at least long enough for it to rain or snow

(Jung, 1963).

While the term shaman was originally a Siberian word, it is now used to describe spiritual

practitioners from around the world who engage in similar activities including healing, dream

interpretation, and weather working for the benefit of their communities (Jones & Krippner,

2012). The rainmaker in the above story fits the description of a shaman. Practicing shamans

Moss and Corbin (2008), stated that “the highest calling of the shaman is to help maintain and

restore balance and harmony and thus relieve pain and suffering in the world. Shamanic weather

working, or the attempt to change the weather in a particular place, is ultimately healing work”

(p. 30).

North American medicine men. North Americans are most familiar with rainmaking

dances and rituals of Native American Indians, where the term medicine man is often preferred

over shaman. Deloria’s (2006) collection of eyewitness accounts illustrates the immense power

of native medicine men. Early Native Americans invoked the assistance of higher spiritual

entities to solve pressing practical problems, such as finding game, making future predictions,

learning about medicines, participating in healings, conversing with other creatures, finding lost

objects, and changing the course of physical events through a relationship with the higher spirits

who controlled the mountains, the winds, the clouds, the thunders, and other phenomenon in the

natural world. Deloria (2006) considered the accounts as truthful remembrances of past events.

Deloria (2006) found there were very few accounts of the powers of medicine men from

the tribes east of the Mississippi. Both the Catholic and Protestant missionaries of early colonial

days observed the feats of the medicine men, and interpreted them as works of the devil. So in
   64  

early sources, many times Indian ceremonies were hinted at, but rarely described (Deloria, 2006,

p. 21). There were also hardly any accounts of Native American spiritual feats found in the

literature of the Southwest. These tribes generally did not allow strangers who might write down

what they experienced into their ceremonies. The southwestern tribes protected their sacred

ceremonies and continued to use them to help their communities, with only some dances and

ceremonies open to the public (Deloria, 2006, p. 21). A substantial number of stories were found

about the medicine men of the Northern Plains. A few references were found in missionary

literature, such as diaries and reports to superiors; however, most accounts were reported by

trappers and traders, biographers, travelers, and longtime residents.

Every Native American tribe had a distinct spiritual heritage but they seemed to share

many spiritual practices such as the sun dance, spirit lodge, vision quest, sweat lodge, use of

sacred stones, and other rituals, with slight variations. Certain birds and animals, particularly the

bear, wolf, eagle, buffalo, and snake offered help and lent their powers to people of many tribes

(Deloria, 2006, p. 23-24). According to Deloria (2006), there were two paths that guided the

spiritual and intellectual journey of Indian leaders, “empirical observation of the physical world

and the continuing but sporadic intrusion of higher powers in their lives, manifested in unusual

events and dreams” (p. 24).

From the obvious motions of the sun and moon, to the effects of periodic winds, rains,

and snows, the regularity of Nature suggested some greater power that guaranteed

enough stability to be reliable and within which lives had meaning. By observing the

behavior and growth of other organic forms of life, they could see that a benign personal

energy flowed through every thing and undergirded the physical world. They understood

that their task was to fit into the physical world in the most constructive manner and to
   65  

establish relationships with the higher power, or powers, that created and sustained the

universe. (Deloria, 2006, p. 25)

In addition, the Native American people had dreams in which aspects of their world, such

as a bird, animal, or stone, would offer friendship or advice, urge them to follow a certain path of

behavior, reveal the future, or provide other information that they could not obtain from

observation. They had no good reason to doubt these dreams, because the content was later

verified in their daily lives. “If a plant told them how to harvest it and prepare it for food or use it

as a medicine, they followed the plant’s directions, and they always found the message to be true.

From generations of experience, then, people learned to have confidence in the content of dreams

and followed their instructions faithfully” (Deloria, 2006, p. 21).

The medicine men established and maintained the link between the spiritual and physical

worlds when they offered and burned tobacco, sweet grass, and sage, and when they sang the

sacred songs the spirits gave them (Deloria, 2006, p. 200). The use of charms and the repetition

of certain formulas summoned spiritual power. According to the Muskogee understanding, “‘by

a word’ wonderful things could be accomplished; ‘by a word’ the entire world could be

compressed into such a small space that the medicine man who was master of the word could

encircle it in four steps” (p. 200). Beating the drum was also an important part of sacred

ceremonies. Deloria’s (2006) collection of accounts described the diverse and amazing powers of

medicine men, who usually performed before large audiences. Observers unrelated to the tribes

documented their observations, including the corn growing ceremonies of the Pawnee, Navaho,

and Zuni, in which a medicine man planted a few kernels of corn in the dirt floor of the medicine

lodge and sang his song while the corn sprouted and grew to full maturity, tasseled out with

ripened ears of corn, all within a few hours (Deloria, 2006, p. 127-130, 133-134).
   66  

Deloria (2006) devoted a section of his book to the ability of medicine men to change the

weather. For instance, when a medicine man was asked directly to produce rain during a dry

spell, he called upon the special powers that resided in the songs and dances given in a vision or

dream. The following is an example of a Chiricahua Apache ceremony:

There is a ceremony to bring the rain when it is very dry. Then we get rain by calling on

White Painted Woman and Child of the Water. The world is White Painted Woman. The

thunder is Child of the Water. Sand, a whitish sand from Old Mexico, is used in this

ceremony to call the rain. It is blown to the four directions. Also Lightening is called on

when the sand is blown, and a blowing noise, “Hoo, hoo!” is made. In the prayer the

number of days it should rain is mentioned. (Opler, 1941, p. 216)

Frequent reports suggested that a storm’s path or severity could be changed by a medicine man’s

ritual, and almost every tribe had people with that power. An example from the Alabama tribe in

Texas:

When a storm was coming up an Alabama doctor would blow into his clasped hands, rub

them together, and then wave them upward and outward. Then, even if it rained, the wind

would not blow. The same person claimed to be able to cause rain or drought. (Deloria,

2006, p. 139-140)

Luther Standing Bear, an Oglala Sioux, reported the following feat performed by Last Horse at

the Rosebud Agency reservation:

In 1878 I saw Last Horse perform one of his miracles. Some of my band, the Oglalas,

went to visit the Brule band and by way of entertainment preparations were made for a

dance and feast. The day was bright and beautiful, and everyone dressed in feathers and

painted buckskin. But a storm came up suddenly; threatening to disrupt the gathering, so
   67  

of course there was much unhappiness as the wind began to blow harder and harder and

the rain began to fall. Last Horse walked into his tipi and disrobed, coming out wearing

only breechclout and moccasins. His hair streamed down his back and in his hand he

carried his rattle. Walking slowly to the center of the village he raised his face to the sky

and sang his Thunder songs, which commanded the clouds to part. Slowly but surely,

under the magic of the song, the clouds parted and the sky was clear once more.

(Deloria, 2006, p. 141)

Deloria (2006) also recounted events in which medicine men tested their power in a

public contest, perhaps to remind people that there was something greater than the forces they

saw daily. In one exhibition, competing Blackfoot medicine men, Spotted Eagle and Mastepene,

watched a black cloud grow over the mountains and approach the encampment threatening rain.

Mastepene declared, “I will now dance to keep the weather clear.” Stepping into the circle, he

danced around while holding an otter skin towards the north, south, east, and west. Then he

waved the skin over his head and a sudden change in the wind divided the storm as he predicted.

Spotted Eagle, with an otter-skin hat, an eagle feather in his hair, a magpie in one hand and a

mink skin in the other, then declared that his power over the weather was stronger, as it came

from the Sun. The Indians watched as the divided storm clouds came together again, continued

to spread, and passed over the encampment with a heavy rain (Deloria, 2006, p. 142-143).

Another amazing phenomenon was the ability of Navajo medicine men to create a

thunderstorm within a hogan, a traditional Navajo hut of logs and earth:

Another equally startling trick is performed when the room has been darkened by

extinguishing the countless candles which gave abundant light on the other ceremonies.

The awed audience sits awhile in the gloom in hushed expectancy. Then they hear the
   68  

low growl of distant thunder, which keeps rolling nearer and nearer. Suddenly a blinding

flash of lightning shoots across the room from side to side, and another and another,

while the room trembles to the roar of the thunder, and the flashes show terrified women

clinging to their husbands and brothers. Outside the sky may be twinkling with a million

stars, but in that dark room a fearful storm seems to be raging…. These artificial storms

last but a few moments and when they are over the room is lighted up again for the other

ceremonies. How these effects are produced I am utterly unable to explain, but they are

startlingly real. (Lummis, 1892, p. 80).

Deloria (2006) speaking as a historian insisted “that old accounts of spiritual power be

read not in terms of magical trickery or performance, but as real manifestations of the permeating

reality of indigenous spiritual powers” (p. 15). As he said, “There are hundreds of reports from

eye-witnesses or unimpeachable sources hidden in diaries, biographies, commentaries, and

scholarly writings that reveal a world wholly different from the one in which we live” (p. 18-19).

Some scholars have criticized Deloria for claiming that Native American accounts of the past

were literally true, including various contradictory creation myths that conflict with

archeological estimates (Goode, 2000, p. 215-216).

One of the more famous shamans in modern Native North American culture, Rolling

Thunder, was born in Stamps, Arkansas in 1916, with the birth name John Pope (Jones &

Krippner, 2012). His mother was Caucasian, his father Cherokee and Cajun, and later he was

adopted into his wife’s branch of the Shoshone nation (Jones & Krippner, 2012). Rolling

Thunder (RT) considered himself an intertribal medicine man and social activist of Native

American issues. Medical anthropologist Alberto Villoldo observed a shamanic weather event

while visiting RT’s ranch in Carlin, Nevada in 1974 (Jones, 2012). Villoldo and four friends
   69  

made the road trip from San Francisco to Carlin for the opportunity to experience and observe

the medicine man’s ways. The next evening Rolling Thunder decided to have a dance at a nearby

abandoned ranch. Native American tradition required a brief shower to settle the dust before a

dance and another rain shower following, to smooth out the tracks of the dancers. Although it

was the dry season and no clouds were in sight, when the group drove to the ranch it rained just

before and just after the traditional dance. To Rolling Thunder, “it was not a matter of magic or

manipulation but a matter of aligning himself with natural laws, and subtle energies. A kind of

harmony emerges, like a leaf that rides a river and not a fish that swims against it” (Jones, 2012,

p. 4-5).

Peter Gallagher of the Seminole Tribune in Tampa, Florida, knew Seminole medicine

man Bobby Henry, who was credited with ending a severe drought in West Central Florida in

1985 (Mehegan, 2013). Gallagher witnessed Bobby Henry prevent a severe rainstorm from

ruining a scheduled pow-wow. Bobby Henry “cut the clouds” with a large knife he held in the air

while he walked back and forth for an hour across the pow-wow grounds. The storm clouds

passed and dumped their predicted deluge of rain 100 miles away (Mehegan, 2013, p. 32).

The Pueblo people of New Mexico, some of the earliest farmers among American

indigenous people, still conduct ceremonial dances to invite the rain and sing to the crops. Every

year beginning about July 4th a new Corn Dance or Harvest Dance is created and then performed

about August 15th. The dance involves a prayer asking the clouds to come and shower the earth

with rain that will soak into the earth, watering the crops of the world (Pino, n.d.).

The Arapaho-Cheyenne still practice their ancestral weather knowledge (Brandes, 2014).

In May 2013, the deadly, mile-wide El Reno tornado was headed on a northeasterly path toward

their tribal home in Oklahoma, when it took an unexpected turn south and veered away from the
   70  

community. As the tornado warnings were sounded most of the people headed for tornado

shelters, but tribal leader Gordon Yellowman and a group of elders huddled to perform an

ancient ritual to turn the tornado. The details of the ceremony were hidden from outsiders to

protect its potency (Brandes, 2014). Officials in Oklahoma stated that Native American lands

have suffered relatively less damage over the past 60 years from twisters that have destroyed tens

of thousands of structures in other parts of the state (Brandes, 2014). According to Yellowman,

the key was communicating with the tornado, which also talked to the elders. “He tells us how

many lives he will take and how destructive he will be. But he remembers the rituals and the

language. Tornadoes are not evil; they reset the balance in Nature,” Yellowman said (Brandes,

2014, n.p.). Yellowman believed the tribes have the spiritual power to protect themselves from

dangerous weather.

A Hawaiian kahuna. Naiman (2006), a friend of the Hawaiian kahuna (shaman)

Morrnah Simeona, told of her great admiration for Morrnah and amazement at her healing ability

and her influence on the weather:

I had invited her to speak at a retreat on the Big Island, 1978 (I think). Among other

events, we were going to watch the stars while an astronomer explained Hawaiian lore

and navigation. There was a heavy cloud cover. He was indoors for the introductory part

of the lecture, but the rest would be canceled . . . unless. I was seated next to Morrnah and

she appeared to fall asleep. By then, I had seen this many times and learned that we

should not be fooled by what seems to be. When her eyes opened, she said very softly,

"Did he say it?" I asked, "Say what?" She said, "Did he say it?" Well, what he said was

that "At exactly 10 minutes to nine, Morrnah is going to move the clouds so that we can

go outdoors and observe the stars." I have this on tape, but the speaker totally denied
   71  

saying it. He said he did not believe in kahunas and magical powers and that he would

never have said it. I said, "Well, regardless of what you believe, you said it, and 175

people heard you say it." I don't think he ever forgave me or her. I was blamed for letting

the recorder run and Morrnah for duping him. This said, the clouds were moved and we

had perfect visibility. (Naiman, 2006)

Naiman (2006) also related Morrnah’s influence on the ocean waves:

There were many dramatic events at the retreat. For one, there was a storm warning and

we were told to prepare to evacuate. Once before, all the furniture in the museum had

been washed out to sea so the threat was regarded as real. I knew by then not to pay

attention to the National Guard but rather to follow Morrnah. Moreover, I knew I would

never be "caught" following her because she believed she was the reincarnation of Lot

and she would never turn around lest someone turn into a pillar of salt. So, with this tiny

comfort zone, I followed her to the ocean. I watched her stand on the edge of an

enormous rock and move her hands downwards. The waves obeyed instantly. The sea

went from wild and raging to totally calm. She managed to get off the rock without

making eye contact with me but I had no illusions that she knew I had been watching.

Others came rushing to me with incredible stories about the ocean changed so suddenly. I

was silent. (n.p.)

Modern shamans. Shaman Sandra Ingerman was leading a five-day “Medicine for the

Earth” gathering near Santa Fe, New Mexico (Moss, 2008). Midweek she normally conducted an

outdoor healing fire ceremony, but the area was in prolonged drought, daytime temperatures

were in the nineties, and fire danger was extreme, so she planned to conduct the ceremony

indoors in a fireplace for safety. Still she was concerned that sparks from the chimney might
   72  

threaten the nearby land. She needed a clear sign from the universe to proceed. As a shaman she

honored the spirits of Nature and addressed them directly on the morning of the ceremony:

Her prayer was to the point: “I need a sign in favor of the fire ceremony or I will cancel.

If you give me rain for thirty seconds by 4:00 p.m., I’ll take that as a ‘yes.’” At that point

in the day the sky was utterly clear – and dry. By afternoon a few clouds had appeared,

and at precisely 4:00 p.m., it did rain, for thirty seconds, and then it stopped. The fire

ceremony went off without a hitch. (Moss, 2008, p. 35)

The above accounts all involve the intention to influence a change in the weather. There

appears to be cooperation between Nature and the shaman. In all cases a community benefited,

not just the weather worker, and the shaman’s beliefs and desires were in alignment. Most of the

members of the community believed in the power of the shaman as well.

The focusing of intention may consist of drumming, dancing, costumes, and ritual, or a

short prayer. In the case of Rolling Thunder’s dance the tribal tradition called for appropriate

weather (Jones & Krippner, 2012). Many have experienced special events, like outdoor

weddings, when predicted rain, or even a visible storm seemed to hold off or detour for the

ceremony. Skeptics say that is selective memory. The participants in the wedding ceremony may

have visualized perfect weather for many months.

Moss (2008) compiled many stories of shamans and others who were called to relieve

droughts or otherwise influence the weather, and asserted, “We can still find evidence of

ancestral weather-working knowledge and practices in the Americas, Africa, Asia, Australia,

Polynesia, Europe—just about anywhere there is weather and humans who know they depend

upon it for life” (p. 46). Once in northern Montana, farmers hired Ryan (n.d.) to bring rain to

drought stricken areas (Moss, 2008). Ryan (n.d.) used a combination of Reich cloudbusting,
   73  

weather systems knowledge, and a spiritual approach learned from the Ojibwa medicine man

Sun Bear. Another time, Chief Johnny Bearspaw of the Stony Indian tribe was called to bring

snow to Banff, Alberta by a motion picture company eager to film (Moss, 2008). Bearspaw and

his thirty-one tribal dancers arrived in full regalia and danced and chanted to the drumbeat (Moss,

2008). By the next morning seven inches of snow had fallen, and filming began (Moss, 2008, p.

45).

Shamanic journeys of inquiry. Moss (2008) used shamanic journeying to experience

teachings about the weather from personal guides and weather spirits. In one journey, she

received a teaching from an “imposingly large” Cloud Being who was unmistakably annoyed.

He told her that our culture had essentially forgotten him and science ignored him; while in the

past people all over the world spoke to him, prayed to him, and worked with him. The Cloud

Being said he created “aberrant, rough weather that we will notice, puzzle over, and know that

we do not know” (Moss, 2008, p. 9).

In another journey she visited her spirit Grandmother who told her how the weather

spirits called to humans and used their forces to get attention. She said that weather affects

humans more deeply than is known. Humans may watch how rain brings on the beauty of

flowers, yet are not aware of how weather fashions them. She said that to be fully human, it is

necessary to grow in to and stand in our power. “As we do so, we’ll learn to relate to the

elements of weather as kin, for they are our relatives, and when we respond to them as such, we

share the gifts of our own aliveness” (Moss, 2008, p. 49).

When Moss’s partner David Corbin asked a weather spirit, “What is weather?” he was

told that weather was the circulation, elimination, and immune system of Earth, the middle world.

While other worlds are outside of time and space and in perfect balance and harmony, in the
   74  

middle world balance is achieved by movement and rhythmic cycles between dark and night,

warm and cold, dry and moist, and must be experienced sequentially (Moss, 2008, p. 59).

A lesson from Moss’ (2008) spirit Grandfather was that weather consisted of creative

potential manifesting as a multitude of individual Weather Spirits with expressions mirroring

Earth. Since weather is always changing, it is highly responsive to the thoughts, feelings, and the

physical needs of Earth and its creatures. Because of the malleable and reciprocal nature of

Weather, humans affect it and help determine its expressions. Weather is emotion and responds

to emotions and focused thoughts (Moss, 2008, p. 77).

Just as the science of weather is hugely complex, the emotional and spiritual relationship

between people and weather is a vast topic of exploration. If accounts of weather working and

conversations with Nature spirits are taken at face value, it appears to be a reciprocal relationship

between humans and weather. Weather affects thoughts, emotions, behavior and activities. What

is rarely considered is that thoughts, emotions, behaviors, and activities affect the weather. While

most environmental scientists have been saying for years that human activities are contributing

to global climate change, it seems that aberrant weather and destruction are what focus popular

and political attention. Shamanic accounts indicate that it is not only large-scale human

activities, like pollution, air traffic, or commercial weather modification that influence weather,

weather seems to respond to intentions and emotions just as people do.

A wayward American shaman. The above stories indicate that the emotions of a group

or the intentions of a shaman to benefit a group appear to influence the weather. Mishlove (2000)

studied the dramatic events of American psychic Ted Owens, and reported Owens’ reckless use

of power:
   75  

Owens demonstrated his claim to possess psychokinetic powers in the letters he sent me

almost every month, informing me in advance of his plans to control a variety of large-

scale systems: hurricanes, earthquakes, temperature and other conditions. The results

would be documented in newspapers. Oftentimes his demonstrations were accompanied

by a variety of bizarre events, including lightning, power blackouts, and UFO sightings.

The sum total of these demonstrations makes the Owens case unique in the entire history

of parapsychology and even in the older discipline known as psychical research. (p. 1-2)

Mishlove (2000) compiled interviews, newspaper reports, correspondence, and

testimonies of observers about the events that Owens claimed to cause. The uncomfortable note

to the story was that Owens apparently often used his powers solely for the purpose of proving

that he could. For example, while attempting to convince the U.S. government that he could

control weather, he intentionally directed hurricanes to chosen targets on the Florida coast,

seemingly without regard for potential damage (Mishlove, 2000). At times his motivation was

revenge on those who had ignored or denied his PK abilities. He even used his psychic powers to

aid his favorite professional sports team, but jinxed the team with bad weather and injuries when

the team owners refused to hire him (Mishlove, 2000). Although not consistent, Owens claimed

sometimes that the extreme weather events, power blackouts, and other unusual phenomena were

produced by other-dimensional beings he called “Space Intelligencers” who worked with him but

often had their own purposes (Mishlove, 2000). UFO sightings were another phenomenon tied to

Owens (Mishlove, 2000).

The following testimonial from attorney Sidney Margulies indicated Owens’ intentional

effect on weather:
   76  

I certify this to be a true and correct statement: On the night of May 8, 1967, while

watching a rainstorm in the company of H. Owens (Ted) from the top of a tall building in

downtown Philadelphia, . . . Mr. Owens offered to make lightning strike in any area that I

might point out, as a demonstration of a new weather principle he had discovered. So I

took him up on it and pointed to an area squarely in front of our window—the bridge

leading to Camden. In a few minutes after Mr. Owens concentrated on making lightning

strike the aforementioned bridge, a lightning bolt did in fact strike that area, just to the

right of the bridge. Since we were standing at the top of a tall building our field of view

was very wide and expansive. Therefore, the lightning bolt striking the pinpointed area,

which I had designated, was interesting. According to Margulies, whom [Mishlove]

personally interviewed in 1976 and again in 1998, “There was no other lightning either

before or after the experiment.” (Mishlove, 2000, p. 91-92)

Many of Mishlove’s (2000) accounts of Owens are bizarre, yet the quantity of stories and

the conscientiousness of research and analysis add to the evidence that human intention can

affect weather.

Euella Allen of Virginia Beach, VA, a close associate and financial supporter of

American psychic Edgar Cayce, on occasion attempted to direct the path of an approaching

hurricane away from Virginia Beach landfall. Her method, as described by one of her students at

Edgar Cayce’s A.R.E. (Association for Research and Enlightenment), was to stand barefoot

outside, say the Lord’s Prayer while holding her arms up to the skies, and ask the storm to shift

direction. During a reading with Cayce she asked him about her perceived ability to direct the

storm. He advised her that a person with strong psychic abilities could intentionally direct the

weather, but since she was ignorant of the complexities of weather and storms, she could do
   77  

more harm than good (Michael Reidey, A.R.E. volunteer staff, personal communication,

December 24, 2014).

Some years after Cayce’s death, Owens announced in the newspapers that in order to

prove his psychic abilities he would cause a hurricane to come ashore on the Virginia coastline.

Allen responded to Owens, telling him that this was not a good thing to do and they would not

allow it to happen. She assembled a group of women associated with A.R.E. and asked some

young people, experienced meditators, to join them including Stephan A. Schwartz. As Owens

predicted a hurricane approached the coastline. Allen’s group used her method of intention and

prayer to direct the storm back out to sea. According to Schwartz, over several days the center of

the storm moved toward land and then back out, toward land and back out, until its power

diminished and the storm that finally came ashore had heavy rain but was not destructive

(Stephan A. Schwartz, personal communication, April 17, 2015).

Assumptions within the Literature Review

Many of the scientists whose research was reviewed, have a basic assumption that what

they observe about the structure and behavior of the physical and natural world is worthy of

serious study, even if the observations are considered anomalous to mainstream science.

The research and theories related to the atmosphere appear to be based on two opposing

assumptions. Some scientists, including meteorology textbook authors Aguado & Burt (2010)

and physicists Hawking and Mlodinow (2012) disregard the concept of ether. Michelson and

Morley (1887) designed an experiment using a sensitive light-beam interferometer to measure

seasonal differences in the speed at which the earth traveled through the ether. They observed

slight differences in ether drift, which provided evidence for the existence of ether and

encouraged further experiments. Other scientists interpreted the “slight” effect as a “null” effect.
   78  

Miller (1933) repeated these and found ether to be readily detectable and measureable by

conducting the ether drift experiments on a mountaintop inside a flimsy building without metals

or dense window materials. He observed that ether was entrained at the earth’s surface and

moved faster at higher altitudes (Miller, 1933). Over the course of 30 years of research, Miller

(1933) made over 200,000 separate measurements. In contrast, the famous Michelson and

Morley (1887) experiment involved a total of six hours of actual measurement time. Davidson

(1997) has found evidence of the existence of ether. Both groups of scientists appear to hold

assumptions based on prior research and interpretations that support their own research.

Another assumption of this literature review is that events witnessed and reported

regarding shamanic activities were not in total conflict with the assumptions and beliefs of the

observers. Complete conflict might have negated reporting the events. Those who have

experienced obtaining information while in altered states and have determined its usefulness in

their own lives will likely assume that additional information they receive is trustworthy.

Gaps in Literature

From the research presented above it appears that human intention can influence the

sensitive structure of water confined to a container in a laboratory. Research literature addressing

the effect of human intention on water has many gaps. Especially lacking are replications of

studies. For example, Tiller’s (2007) water pH studies have been replicated but the IIED has

always been prepared in Tiller’s lab. His current research involves using intention host devices to

broadcast subtle energy information simultaneously to clients at diverse locations suffering from

depression and autism (Tiller, 2014). Emoto’s (2000, 2003, 2005) crystal photography has not

been duplicated in Western labs. Weather is primarily the movement of water and air in the

atmosphere. Can human intention influence water in the atmosphere?

   79  

Strengths. The literature related to the topic of influencing the weather using intention is

divided into two areas: scientific experiments and phenomenological accounts of individuals

who call themselves weather workers. The strengths of the scientific research are in the areas of

water structure and psychokinesis.

The structure of water, its ability to hold information carried by electromagnetic

frequencies, and its importance in biological processes has been the research focus of several

international scientists. In 2006 Gerald Pollack organized the first International Conference on

the Physics, Chemistry, and Biology of Water (www.waterconf.org) and created a free on-line

academic journal Water. The annual conferences appear to encourage a worldwide exchange of

scientific research and enthusiasm on the subject of water. Much of the research presented at the

conferences support research findings that were rejected or considered controversial by

mainstream science in the 1990s.

Meta-analysis of PK findings showed strong statistical evidence supporting PK (Radin,

2006). Research that reveals a real effect of collective human attention and emotion on Field

REG devices placed at locations around the world is ongoing, as part of the Global

Consciousness Project (Nelson, 2014). Personal RNG and REG computer applications are now

available, which may lead to greater accumulation of data for analysis. Psyleron

(http://www.psyleron.com/) is a computer application that measures the effect of the operator’s

intention on the RNG within it. Psyleron is designed more like a computer game than the older

RNG experiments of the PEAR lab, which in turn may stimulate more research in the area of

mental influence (Nelson, 2014).

Although not readily accessible, scientifically designed studies with positive results

tested the effect of operating cloudbuster devices on rainfall (DeMeo, 2011) and smog reduction
   80  

devices on the number of smog alert days during smog season (Brown, 1991). Constable (1998)

also documented the effect of his shipboard cloudbuster with radar images of raincloud

formation (Brown, 1994) and time-lapse video recordings (Constable, 1998). It is not known if

these devices were affected by intention, nor do these studies appear to be acknowledged by

mainstream weather scientists.

Weaknesses. There are weaknesses in the literature relating to the distant intention

experiments with water. Water crystal experiments have provided some positive results

supporting a human intention effect (Emoto, 2000, 2003, 2005; Radin, 2006; Radin et al., 2006,

2008). New experiments that focus on eliminating extraneous electromagnetic influences on the

targets and controls, and replication of previous experiments would add to the literature. One

barrier may be a lack of financial support for this type of research.

The experimental scientific literature related to intention and weather, without using any

equipment, was not just weak, but almost nonexistent. The one exception was Nelson’s (1997)

natural experiment correlating 36 years of rainfall data with collective human intention. It would

be difficult to design an on-site weather experiment isolating the variable intention from the

multitude of other variables that interact within weather.

Scientific research related to atmospheric ether that followed Michelson and Morley’s

(1887) experiment, and research on the characteristics of orgone, appear to be isolated from

mainstream science. Replication and re-analysis of past ether measurement experiments may still

be necessary to validate or refute the concept of ether. It also appears that recent research on the

structure of interfacial water, its charge potential, and its susceptibility to cosmic influences

relate to meteorology and to orgonomy, but little research was available that integrate these

concepts.
   81  

There is no extensive written information that documents current Native American or

other indigenous rainmaking events. More written observations addressing the state of weather

prior to conducting weather ceremonies and any changes in the following weather would be

useful, including circumstances when no change in weather occurred. Case studies are an

accepted form of scientific research. There does not appear to be literature that conclusively

integrates the elements of phenomenological and scientific evidence.

Chapter Summary

The first sections of the literature review explored and integrated research that might

explain how intention could influence the weather. There were many research studies that

provided evidence of a human intention effect on the structure of water (Pyatnitsky & Fonkin,

1995; Rein & McCraty, 1994; Rubik, 2012), and some of the research identified electromagnetic

energy as a carrier of information that could be imparted into the structure of water (Dibble &

Tiller, 1999; Montagnier et al., 2010; Schiff, 1995). Energetic forces that purportedly couple to

intention called torsion fields (Swanson, 2008, 2009b) and scalar energy (Meyl, 2001) were

explored. Layers of water molecules at the interface of hydrophilic surfaces, called EZ water

(Pollack, 2013) or quantum coherent water (Brizhik et al., 2011) appear to be especially sensitive

to weak electromagnetic frequencies. Cloud droplets have a membrane of EZ water, and are

influenced by electrostatic forces (Pollack, 2013). However, laboratory research was not located

that supported the speculative leap that human intention could affect the formation of clouds.

Classic research on the movement of water and air by Schwenk (1996), Schauberger

(1988), and Jenny (2001) indicated that fluids are particularly sensitive at the interface of

surfaces, and the formation and energy of waves and vortices are ubiquitous phenomena in

Nature. The discoveries of Reich (1954), DeMeo (2010), Constable (2008), and others indicated
   82  

that the atmosphere and water in the atmosphere have anomalous characteristics and are

influenced by devices of certain geometric design. Discoveries of these scientists appear to allow

the influence of human intention.

The literature review addressed the question, “Can human intention influence the

weather?” by reviewing parapsychology research on psychokinesis and remote influence (Radin,

2006) and documented accounts of weather working by shamans and others. The only scientific

study found in the literature that directly addressed intention and weather was Nelson’s (1997)

study of weather during Princeton University commencement ceremonies. Chapter 3 includes a

replication of this study. Perspectives presented from shamanic journeys of inquiry (Moss, 2008)

indicated that emotions and intentions of humans are reflected in weather events.
   83  

Chapter 3: Research Methodology and Design

Two research studies were conducted as part of this thesis to answer two different

research questions. This chapter is divided into two sections because each study used a different

methodology, population, and type of data. Research Study 1 was a phenomenological study

focused on how the experiences of shamans and other weather workers explain how human

intention may affect the weather. Research Study 2 was a quantitative study designed to test the

hypothesis that group intention can influence the weather. Chapter 4 also has two sections that

address the findings of these two studies.

Research Study 1: Experience of Weather Workers

This phenomenological research study was designed to help answer the research

question: Can human intention affect the weather, and if so, how? More specifically the research

sub-question was: How do the experiences of shamans and other weather workers explain how

human intention may affect the weather? Although several accounts of weather workers exist in

the literature, their subjective experiences have not been extensively studied. Information is

scarce regarding how weather workers learn their techniques, their thoughts about mechanisms

of influencing the weather, or obstacles to successfully influencing the weather. Therefore, this

study involved in-depth interviews with five self-identified weather workers to explore their

experiences. The research method, and data collection and analysis are described below.

Research method. Research Study 1 was a qualitative phenomenological study of the

experiences of weather workers. According to Lester (1999), “phenomenology is concerned with

the study of experience from the perspective of the individual, ‘bracketing’ taken-for-granted

assumptions and usual ways of perceiving” (p. 1). Phenomenological approaches emphasize “the

importance of personal perspective and interpretation. As such they are powerful for
   84  

understanding subjective experience, gaining insights into people’s motivations and actions, and

cutting through the clutter of taken-for-granted assumptions and conventional wisdom” (Lester,

1999, p. 1). This research approach was applicable because the concept that human intention

might affect the weather is not accepted by mainstream American society. Yet evidence in the

literature indicates that people may influence the weather. This study focused on the lived

experiences of those who self-identify as participants in the process of influencing the weather.

Interviewing weather workers consisted of asking them questions to get descriptions of their

experiences and techniques. The research data was in the form of words, phrases and narratives.

Participant selection, sample size and population. Based on published accounts,

websites, and referrals, the researcher identified 12 potential participants who appeared to have

experienced the phenomenon of intentionally influencing the weather. This is called “purposive

sampling” (Groenewald, 2004, p. 8). They were contacted first by email, some repeatedly, with a

request for an interview.

Creswell’s (2014) review of qualitative studies found that phenomenological studies

typically range from three to ten participants. Based on the variety of weather working

techniques reviewed in Chapter 2, the researcher’s goal was to interview two to three people who

used devices and two to three who used primarily prayer or ritual, including representatives of

the Native American and modern shamanistic perspectives. With only five positive responses to

interview requests, the variety of perspectives and techniques was limited. Three participants

used Reich’s cloudbuster, one used the Light-Life tools (http://www.lightlifetechnology.com),

and one used prayer and visualization. In-depth interviews with the five participants resulted in a

manageable quantity of data for analysis. The participants were three men and two women,
   85  

between 50 and 80 years old, living in the United States. The researcher assumed that the age,

sex, and location of participants were irrelevant to the study.

Data collection. The participants were interviewed in person or by telephone at times

convenient for them. They were informed in advance that they would be responding to questions

related to their experiences of working to influence and change the weather. Each participant was

asked the same set of interview questions, although after the first interview, the question “Under

what circumstances would you consider influencing the weather?” was replaced with “Do you

experience any resistance to your efforts or to the effect?” Answers relating to the first question

were expected to emerge in response to the question about their processes, and they did.

The researcher previously read websites and published material about the interviewees.

Interview questions were structured and designed to be open-ended and generic for the different

methods of weather working. Prior to each interview, the researcher recorded self-memos

regarding assumptions and expectations regarding the questions in order better “hear” the actual

responses. This is termed epoche, or “setting aside prejudgments and opening the research

interview with an unbiased, receptive presence” (Moustakas, 1994, p. 180). The interviewer was

as aware as possible of her pre-conceptions and refrained from leading the responses.

Data collection instrument. The primary instrumentation was a fixed set of the

following six open-ended interview questions:

1. My understanding is that you have had experience working with the weather – Can you

describe how you got interested in this activity?

2. Have you had any training? If yes, please describe your training experience.

3. Would you be willing to share your preparation and the process? Can you describe your

experience of using the process? State of mind, emotions, beliefs, etc.

   86  

4. Do you experience any resistance to your efforts or to the effect that might be from

intentions or actions of other individuals or groups?

5. Have you tracked the results? How? What were the results? How did it affect you and

others around you?

6. Can you describe your understanding of how this process works?

Data treatment procedures. The interviews were audio recorded, then transcribed with

all files stored in a personal computer plus an external hard drive. The responses were manually

compared and analyzed. No computer software tools were used to analyze data. The researcher

used the audio recordings and transcriptions to isolate units of relevant meaning, cluster units to

form themes, summarize each interview, and create a composite table of general and unique

themes (Lester, 1999). Follow-up clarifications of portions of the interview were conducted by

email.

Informed consent, privacy and confidentiality. This research proposal was approved

by the Akamai University Institutional Review Board (IRB) in cooperation with Energy

Medicine University. The participants signed a consent form (Appendix A) agreeing to be

interviewed and audio recorded, and acknowledging the procedures for analyzing the data and

publishing the results. The researcher did not anticipate any type of stress or psychological,

physical, economic, social, or legal harm to the subjects. Privacy and confidentiality issues were

also covered in the consent form. Participants’ names and identifying information were not

associated with any part of the written report of the research. All participant information and

interview responses were kept confidential and safely stored.

   87  

Research Study 2: Don’t Rain on the Parade

The second study was a natural experiment (Nelson, 1997) with quantitative

methodology to study the effect of a community’s desire for a rain-free Rhododendron Festival

Parade. It was designed to answer the research question, “Does group intention influence the

weather?” More specifically, “Does the community’s desire for a rain-free parade result in less

rain on that day than the days before and after?”

Introduction. In May 2014, the coastal community of Florence, Oregon, celebrated one

hundred and seven years of Rhododendron Festivals. Florence is known for its mild coastal

climate, sandy soil, abundant rainfall and sporadic spring sunshine. On the third weekend in May

the native Rhododendra macrophylla are generally at the peak of their season and abundantly

display their multiple pink blossoms. The flowers are especially visible decorating the floats of

the annual Grand Floral Parade that begins at noon on Sunday. Floats, trucks, antique cars, and

horses carry local and visiting dignitaries, the Rhododendron Court, visiting courts, clubs,

businesses, and lots of children. Marching bands come from as far as Portland to participate.

Thousands of motorcycles line the streets in Old Town with their owners watching nearby. The

festival is a traditional destination for biker clubs from around the state. Members of the

community place chairs or park their cars along the parade route hours before the parade for the

best possible viewing spot. Other activities of the Rhododendron Festival include a pageant to

select the court, the Davis Carnival rides, the Rhody Run, the Rhody flower show, a car show,

and arts and crafts fairs.

The official population of the City of Florence and its rural community (12,979 people)

(Siuslaw News, 2013) together with neighboring Dunes City (pop. 1305) (Linda Stevens at

Dunes City Hall, personal communication, January 20, 2014) totals 14,284. The Chamber of
   88  

Commerce estimates the Rhododendron Festival draws an additional 17,000 to 22,000 people to

the area for the weekend activities (Cal Applebee, Chamber manager, personal communication,

January 2, 2014). Several thousand people in the community, participants and viewers, are

focused on the Rhododendron Grand Floral Parade on Sunday and either implicitly or

consciously hope that it will not rain on the parade. Few, if any, individuals might wish for rain

on that day, either to spoil the event or benefit their own purposes. Gardeners may look for rain

to water their garden and rain sometimes improves fishing conditions, but the Rhododendron

Grand Floral Parade is a tradition the whole community seems to enjoy. This study investigated

whether the focus of group intention against rain during the Rhododendron Festival affects the

local weather. The annual Rhododendron Festival appears to be an appropriate natural setting to

test the hypothesis that focused group consciousness can affect the weather. In this case, a large

proportion of the local residents and thousands of weekend visitors were assumed to have the

desire for a rain-free parade. The research question addressed by Research Study 2 was, “Does

rainfall data correlate with the group intention?”

Research method. This research comprised a replication of Nelson’s (1997)

investigation of the effects of group consciousness on weather. Nelson’s analysis of the rainfall

data over a period of 36 years revealed that the three days of outdoor activities related to

Princeton University commencement ceremonies had less rain than the three days following in

Princeton, NJ. In addition, cumulative rainfall in Princeton, NJ on the event days was less than

the cumulative rainfall in nearby communities on the same days. Nelson (1997) found that “the

data suggest that a small decrease in the probability of rain is correlated with the large gathering

of people for shared enjoyment of outdoor ceremonies and activities” (p. 57). Nelson (1997)

encouraged replication of his study saying:

   89  

Replications of this natural experiment elsewhere will be required to assess the

robustness and generality of its findings, and they can be readily performed using the

same approach. For example, the Rose Bowl football game and parade in Pasadena are

said nearly always to have good weather, despite that they occur on New Year’s day,

during California’s rainy season. Again there is a human expectation and desire for good

weather and a simple analysis can compare the rainfall in Pasadena on New Year’s Day

with the surrounding locales and days to determine whether there is a difference in

accordance with the hypothesis. (p. 50)

The intention was to replicate Nelson’s study as closely as possible.

Data collection. The Rhododendron Festival has been celebrated annually since 1947,

therefore data from 1947-2014 were analyzed for this study. Weather reports from the local

newspaper (Siuslaw News, 2007) were compiled and compared with precipitation data collected

from local weather stations. The festival has generally been held on the third weekend in May,

and Siuslaw News (2007) was also consulted to note the years it was moved to the fourth

weekend in May.

Precipitation data from the National Climatic Data Center (NCDC, 2014) were analyzed,

along with Siuslaw News weekly weather reports submitted by Roger Cunningham, and the

personal records of David Franzen who reported the daily rainfall to the local radio station from

1997-2010 (Appendix C). Measured precipitation varied from station to station within the

community, and data were acquired from three weather station locations for this study (NCDC,

2014; See Figure 2). For years 1947-1971, weather data was reported from Canary, OR. From

1972-2004, weather data was reported from Honeyman State Park, three miles south of Florence.

Both the city and the state park are approximately two miles inland from the ocean. Since 2004,
   90  

the official weather station for Florence, OR is located on 1st Street, three blocks from the

Rhododendron Parade route, and additional stations within the city began reporting to NCDC in

2008. Data taken from more than one station or source on a given day were averaged.

Figure 2. Map of weather station locations and active years for weather data reporting.

One of the reasons that the measured rainfall data varied from station to station within the

same community is that the time of measurement varied. The Florence station took

measurements daily at 8:00 a.m., the report in the Siuslaw News reflected a 12:00 a.m.

measurement, and the Honeyman State Park report was at 4:00 p.m. For the purposes of this

study, the time was only significant on Sunday, with the culmination of the weekend festivity,

the Rhododendron Grand Floral Parade from 12:00 p.m. to 2:00 p.m. On some Sundays the rain

was reported to have held off until after the Parade was over (Siuslaw News, 2007). A report of
   91  

zero precipitation recorded at 4:00 p.m. in downtown Florence would confirm that observation,

but data taken at midnight or the following morning could reflect measureable rain that did not

fall on the parade. NCDC precipitation data in 15-minute increments was not available for the

Florence area. Precipitation records of nearby coastal communities were also obtained for

comparison. Newport, 60 miles north, Gardiner/Reedsport, approximately 18 miles south, and

the North Bend airport, 40 miles south, had fairly complete data for 68 years. The village of

Yachats, 24 miles north, reported data from 2007 to present.

Occasionally the NCDC report for a selected day showed an asterisk (*) or -9999 in place

of a measurement. This indicated that no measurement was made that day and that it would be

reflected in the measurement on a following day. This could skew the data since the study

involved rainfall on a specific day. An additional source for data was sought for those days with

missing data. Precipitation data for May of 1948 and 1971 were not located and not included in

the calculations; however comments in the newspaper indicated that the skies were clear for the

festival.

Data treatment procedures. Over a period of 68 years, 1947 through 2014, daily

records of precipitation for Florence were tabulated for ten days centered on the Saturday and

Sunday of the annual Rhododendron Festival. In addition, data for the communities of Newport,

Yachats, Reedsport/Gardiner, and North Bend were obtained for the same period of days and

number of years, and were averaged for a Coastal Communities Composite. See Appendix C for

the selected precipitation data.

To determine if rain fell during the Grand Floral Parade on days with reported

precipitation, the Siuslaw News (2007) special publication for the 100th Rhododendron Festival
   92  

was consulted. One assumption of this study was that group intention for non-rainy weather

dissipated after the parade ended.

The primary anticipated statistical result was that the mean precipitation on

Rhododendron Festival Sunday would be lower than the mean precipitation of other days within

a ten-day period.

Instrumentation. Precipitation data was obtained primarily by email from the National

Climatic Data Center. Supplemental data was obtained manually from archives of the Siuslaw

News local newspaper and from personal records of David Franzen, who reported to the local

radio station. The only instrument used to create spreadsheets and arrange data was a MacBook

laptop computer using Microsoft Excel 2008.

Chapter Summary

Research Study 1 was a phenomenological study designed to help answer the research

question, “Can human intention affect the weather, and if so how?” More specifically, “How do

the experiences of weather workers obtained from interviews further explain how human

intention may affect the weather?” Participant selection, informed consent procedure, the

interview questions, the process for collecting and analyzing the interview data, and limitations

to the study were discussed.

Research Study 2 was a quantitative study designed to answer the research question,

“Can group intention influence the weather?” The working hypothesis was that the Florence

community’s desire for a rain-free Rhododendron Festival Parade results in less rain than an

average day in May. This study attempted to replicate the Nelson (1997) study and analyzed

rainfall data over a 68-year period, precipitation records from local newspapers (Siuslaw News,

2007) and national databases (NCDC, 2014).

   93  

Chapter 4: Findings

  In this chapter, the results of the two studies are presented in separate sections for clarity,

given the distinct differences in methods and research goals for each study.

Research Study 1: Experience of Weather Workers

Application of research methods. This qualitative study used open-ended interviews of

self-identified weather workers to answer the research question “How do the experiences of

shamans and other weather workers explain how human intention may affect the weather?” In

this section, excerpts are presented from the five individual interviews conducted using a set of

six open-ended questions (see Appendix B for full interview transcripts). The questions were

selected in order to gain basic information on the methods used by the weather workers, as well

as how the participant physically, emotionally, and mentally related to, understood, and

perceived the phenomenon of influencing the weather.

1) My understanding is that you have had experience working with the weather – Can you

describe how you got interested in this activity?

Participant A studied the research of Wilhelm Reich and cloudbusting as an undergraduate and

graduate student and continued research in Orgonomics. He approached weather working from

an academic scientific perspective. His initial interest was intellectual challenge combined with

environmental and human compassion.

The cloudbusting method to bring rain to a desert environment was something that

nobody else in the classical field of meteorology… had anything like. And then there was

all these horrible droughts going on in Africa, great starvation.

Participant B of New York State expressed her concern for air pollution and extreme weather

conditions in her city. She used the Light-Life tools invented by Slim Spurling including the
   94  

Environmental Harmonizer. For fifteen years she incorporated the tools into her healing practice,

and for six years she was involved with a group who ran the Harmonizers simultaneously once a

month with intentions of clearing the atmosphere of pollution.

I'm a body-worker and I work with vibratory tools. I am involved with scalar waves all

the time because I believe they are the key to our health… [When I heard about the

Environmental Harmonizer tools] it was like a surge through my body that said I have got

to get out there [to Colorado to take a workshop].

Participant C, a psychiatrist, lived in a large Eastern US city. Cloudbuster operations were

academic and scientific challenges to him and addressed his concerns for drought and pollution.

I was interested in Reich's work, initially his biological work, so I subscribed to the

Orgone Energy Bulletin and an article came out in one issue describing how these pipes

when pointed at clouds would cause the clouds to dissipate.

Very few people know how to [use a cloudbuster] and I felt responsible for

keeping the atmosphere clean in the Philadelphia area, and for making it rain during

periods of drought.

Participant D, currently a chiropractic physician, studied with many spiritual teachers including

Rolling Thunder. She has lived in Alaska and Oregon and did not mention air pollution or

drought specifically, but was concerned with global climate change.

I am interested in the world as a whole. That includes our planet, the ecosystem, the

weather, how we as humans influence that, and how the environment also influences us.

As I see it, we're all in this together.

Participant E is currently a professional rainmaker based in northern California. He reported

that he always had a “special affinity and appreciation for weather” and loved the summer
   95  

thunderstorms of his native Hudson River Valley. About 30 years ago he moved out West to

study with Native American medicine man, Sun Bear. He spent ten years with the medicine man,

who was known for his rain medicine.

At the same time, within a few months of meeting [Sun Bear], I happened to meet this

guy who knew Reich's work very well and so he was a rainmaker. Now the Indian was

capable of pulling moisture in. I've seen it. I saw it over the years many, many times. The

guy in Idaho that was doing Reich's work [Jerome Eden] had this instrument of pipes

grounded in water and he also had abilities to draw rain.

That's how I got into it, and then I found out that I had some, you know, above

average abilities with it. Let's put it that way.

2) Have you had any training? If yes, please describe your training experience.

Participant A had classical scientific training in aerospace, environmental science, geography

and climatology as a university student.

[In graduate school] I did this two-year study on the cloudbuster that showed that it

changed the weather patterns and increased rain over the whole state of Kansas…That

was really a social breakthrough as well as a scientific one because it proved that Reich

was correct in a big way.

Separate and aside from that, I was doing a lot of self-education investigating

Wilhelm Reich's work. I had a mentor in Florida by the name of Robert Morris, and also

one of my mentors was Dick Blasband. Dick Blasband had done a lot of work with the

cloudbuster too, so I studied with him for a while. Since then I've just been learning more

about Reich's methods and techniques by applying them.

Participant B
   96  

I went and trained with Katharina [Spurling-Kaffl] and I take a lot of classes anyway,

always learning about sacred geometry on my own, and trained with Bill Reid, the co-

developer of the tools, so I went to Colorado and spent four days with him. Vesica

Institute [in Asheville, NC] is huge about sacred geometry, so I've done some training

with them [on] biogeometry, amazing, amazing things to offset the dangers of cell phones

and what they are doing to our atmosphere.

Participant C and friends built variations of cloudbusters and trained themselves by studying

the research of Wilhelm Reich.

Participant D said that her abilities were from “seeing other people that could influence the

weather, like Rolling Thunder, the Cherokee medicine man.” Participant D narrated several

experiences that she participated in and teachings she incorporated into her life. She also trained

with Rolling Thunder at his community in Carlin, Nevada.

Rolling Thunder’s training was about being a good person. It wasn't about doing anything

magical or that some ceremony would make a difference. What he would train people in

was to be good to one another, be kind to one another, help one another, be ecologically

minded. The community was growing crops and it wasn't easy to grow crops there

because it was high desert and sandy soil. He would teach people practical things about

how to work with the land. And mostly he practiced prayer.

Participant E studied with two teachers, medicine man Sun Bear and Jerome Eden, a long-time

student of Wilhelm Reich.

With [Sun Bear] it was a question of reorienting the way I looked at the world. I began

doing basic ceremonies, sweat lodges, pipe ceremonies, ceremonies to welcome the sun

in the morning, to welcome the sunset and the moon, and I began to understand nature in
   97  

a whole different way, as a relationship, to the plants, to the animals, to the sky, to the

stars, to the sun, to the moon. And I began to understand that I was part of Nature; that I

wasn't superior to it; that I had some abilities that some of the other creatures of Nature

didn't have, but that there was an equality, a co-dependence all the time. As a part of

Nature I could understand it better and I could also sort of merge with it. So my gardens

grew better, my relationship with animals got better, I began to appreciate the weather

more, and things like that. It's not so much praying that you do when you're rainmaking,

it’s a relationship; it’s a conversation. So with some of the ceremonies that you do, it’s

not the ceremony itself that produces the effects, it’s the fact that you took some time out

of your life to sit down and explore your relationship with Nature, the weather in my case.

With Jerome Eden, Participant E started out working with Reich's discoveries of orgone energy.

It’s a primordial energy, present in all of space, present inside of you. It's why we're

alive. It pulses. It's present in the atmosphere. It's attracted to water, very present in

water. And there are ways of working with it. And so I studied Reich's work very

intensely for three or four years under Jerome. A lot of lab experiments with

microscopes, watching things down at that level, and some basic scientific applications. It

has been determined; it is a fact that there is an energy present. It's not just a theory or a

sense of something. You can measure it. You can do things with it. I studied Reich's

work very strongly and I have ever since. Reich was a natural scientist and you know the

traditional peoples, the Indians, they were magnificent natural scientists. They survived

quite well here before the Europeans came. They understood Nature. They understood the

laws of nature. They understood how Nature worked and how it didn't work. So, I put

the two of them together. I was just fortunate.

   98  

3) Would you be willing to share your preparation and the process? Can you describe your

experience of using the process? State of mind, emotions, beliefs, etc.

The first interview revealed how different interpretations of the word “experience” bring

different answers to the question. The phenomenological method seeks to identify the “lived

experience” of the phenomenon, or how the person gives meaning to the phenomenon (Creswell,

2014). Participant A’s response reflected the dictionary definition - “the knowledge or skill

acquired by such means over a period of time” (Experience in New Oxford, 2007).

Participant A narrated synopses of his successful cloudbuster operations reflecting his

accumulation of experience and made it clear that he would not explicitly describe the process of

cloudbusting.

The basic techniques for using the cloudbuster as well as the accurate descriptions on

how to build one are something that has never been published. It has only been handed

down through the mentor-apprentice system. You have to be a serious scholar to dig out

where the publications are.

The cloudbuster device is like an antenna that is grounded into water that can

actually affect the moisture parameters in the atmosphere over fairly large distances;

we're talking about entire states, as we showed in Kansas.

He described his experience of physical sensations.

When you are using the cloudbuster…you can feel on your body the field. As you walk

towards or walk away, you can often feel a certain point where it builds up to a level

where you can feel it more strongly, sometimes like a barrier that you've just penetrated.

Like it has a distinct membrane around it, although there is no membrane in the material

sense, its energetic…. The cloudbuster will generate this field around itself and
   99  

sometimes it is so intense it can be threatening to your health. You have to back away

from it.

Participant B’s response was related to the preparation and process of the group she organized

to use the Light-Life® tools to influence the weather and air quality. The tools called

Environmental Harmonizers and Storm Chasers incorporate sacred geometry design and are

made from copper plated with silver or gold. When special sound recordings are played near the

tool the range of influence is increased to several miles (Anderson, 2012).

I asked people if they would be willing to invest a small amount of money and let's get a

group of these going around town…. If there is a big huge wind, I would call a few folks

who have the larger Harmonizers and Storm Chasers and we would run them together

intending to diminish the wind…. Since six years ago, we're running 14 to 20 of them, all

working in this area…. Once a month…everyone sits and meditates, intends for the

Harmonizers to be activated and at 7:00 pm we all activate them together…. We’re

working on the weather, as well as the water and soil, but definitely working on air

pollution.

You don't have them activated with sound all the time. There are a few people

that do run them 24 hours, activated with sound constantly because their bodies can

handle it now. I'm not one of those. Slim said if you do it an hour in the morning and an

hour in the evening that could take care of it. The problem is that since Slim died we have

more and more issues in the air of course, with satellites, electromagnetic pollution, so it

feels that running them longer than his original suggestion is better, because there is so

much going on in the grid. Some people actually dowse the amount of time that they do

it. Everybody is different in that group in how they handle this. I just know how I feel and
   100  

there are days where two hours is plenty. That's all my body will take. It's very powerful.

You’re introducing these light frequencies and they do a lot of clearing…as far as the

environment and in the body. Clearing the biofield.

She described how she felt physically and emotionally around the activated tools:

Sometimes it can be a very vulnerable feeling. Sometimes there is such an increase in

energy that it’s great. Sometimes after it's shut down…patterns that may not be so

healthy…come up to clear and deal with. I've had so many relationships in my life

abruptly change. Intuition I've noticed the most…. [My intuition] has gotten so

heightened from being around this level of sacred geometry that I don't question what I

get. I don't feel that I need to dowse; it just tells me. That's most of the time. Sometimes

I'm extra sensitive. I can't really be around people, because I feel that I pick up on their

stuff so easily and really require alone time because my vibration is being raised so much

and I just need to honor that. Sometimes for weeks I would run it 24 hours a day and I

would get so sensitive to everything that I would need to take a break. When that happens

we put a ring around it. It keeps it contained, so it's not toroidly going out in his big field

anymore. That's how we rest the Harmonizers.

Participant C - The process and results of his cloudbusting operations are combined in the

narrative. To summarize I asked, “Is the process basically moving the device to the location,

when the weather is such that you want to change it, primarily to break drought?” He said,

“That's right.”

Trevor Constable has another method. As far as he's concerned and I think there is a lot

to what he said, the main thing is that you have to get the pipes moving, something has to

be moving through the atmosphere, either you move the pipes from the ground or you
   101  

ground them into water which is moving or you can actually put the pipes on the top of a

car and drive the car. As you move the pipes through the atmosphere, changes take place

in the weather up ahead of you.

He described his emotional state.

It was excited, because I'm always excited when I go do this kind of work. Other than

that, I was calm, relaxed, and anticipating doing the work.

When asked, he said he did not meditate or do any other mental preparation. Regarding the

effects of cloudbusting on his physical body, he said:

Before I got it automated to be able to operate it at a distance I would be right next to the

device. And after working with it for a half an hour I would be shaking all over. That's

one example. It would take me one or two days to recover. As Reich said, cloudbusting is

not good for you. I got chronic fatigue syndrome as a result of operating.

Participant D observed others including Rolling Thunder and Karmapa, a Buddhist leader,

influence outcomes related to weather. She said, “It has given me a certain empowerment to see

possibilities.” She also learned that “when we do our prayers, our affirmations, and so forth, it is

important to see it as if it is so.” The following two examples indicated how she experienced the

process:

I am a Universal Life Minister and I conducted a marriage ceremony for two friends of

mine on Orcas Island. The marriage ceremony was outdoors in a madrone forest next to

the sea. I went early and did a preparation ceremony to bless the area, did prayers to ask

for blessings upon their wedding. And it was very rainy, and so I did ask, "Could

you...(chuckles) could we have a little sunshine? It would be so lovely." I imagined it

being very, very beautiful and sunny for their actual wedding. This is part of what I want
   102  

to say about influencing the weather - I just imagined it so. And prayed for the highest

good. So at the actual time of their wedding the clouds parted, the sun was fully shining,

and as they said, "I do", two eagles started soaring right over their heads. It was

remarkably beautiful and magical. And that it was two eagles that seemed also to be a

couple was such a touching confirmation of their love and connection. They are a dear,

dear couple that is still happily together. That was an experience where I asked and I saw

that the weather was going to be beautiful, but to go so far as to say I influenced it… I

think I may have influenced it because I am part of it.

Because of my study with Rolling Thunder I very much adopted his way. I have a

patient that has a severe brain injury and because of the electrical malfunctioning in her

brain, electrical storms just about level her health-wise. She sometimes seizes during

electrical storms. She came from a place where they get a lot of electrical storms in the

summer to the Oregon Coast where we don't get electrical storms very often. This event

happened just last summer. I was outside working in my garden and I saw the beginnings

of an electrical storm coming over from the East. I knew that she was down the coast

about fifty miles from where I was. And all I did was, I saw it and I said, "Oh dear spirit

of electrical storms, you're so beautiful, I honor you, I think you're lovely. I just wonder if

you could spare this woman and not head on down the coast. She suffers so much and if

it's anyway possible for that to happen, I would love for you to consider that." And then I

just did a little thing with my hands, kind of took my palms, and with an ever so gentle

loving embrace I imagined the storm going back to the east, kind of pushed my hands

from west to east, saying, “Please, if at all possible that would be so nice.” And it just so

happened that the electrical storm did not go down the coast and she did not have a
   103  

reaction. Whether it had anything to do with what I did, I don't know. I can't say. It wasn't

like Rolling Thunder, where you could see that he did this and that happened. It was a

prayer. What I have found in general is I do believe in the power of prayer. And so I

think my prayer could have had influence on that particular situation.

Participant D also described situations when she believed that aspects of the weather

communicated with her, including the Northern Lights above the Arctic Circle and the wind.

I feel that the weather often gives me answers that I am asking in prayer for a certain

situation in life. I've had many, many occasions that the wind just comes up from

nowhere and circles around. I've had the wind come and speak to me multiple times. One

minute it’s calm and the next minute here's the wind with a particular message.

Participant E prefaced the interview by saying that he was not willing to talk about his process

based on Wilhelm Reich's discoveries. He said:

The technology is very, very, very simple. It's a hollow steel pipe that you put in water,

and you point it at the sky. It's very simple to do very badly.... There are a lot of people

out there running around, sticking pipes in water, without any idea about what to do. So, I

always keep [that information] to the side…. It can be a problem; it can be chaotic if

people start doing it without training. They can increase drought. Occasionally they

actually cause some pretty severe weather. Mostly what they do is interfere with the

natural rhythm of things.

Participant E emphasized his belief in a reciprocal relationship between humans and the weather.

He said:

We know without question that every action has a like and equal reaction. So, you wake

up in the morning and what's the first thing you do? You check the weather. Everybody
   104  

does…. The weather affects you. As you go through the day, if the weather changes so do

you…. Your emotional state is different with a different type of weather. Because every

action has a like and equal reaction, if the weather affects me, I must be able to affect the

weather…. Having a relationship with weather is like having a relationship with your

husband or wife, kids, dog, cat or car. You are that big. You are that big. People can

influence the weather…if you can get humble. If you can get small and humble then you

are that big. You're a part of this whole Earth, you're not that special, but you're also not a

non-entity.

Participant E said that in his experience a lot of people affect the weather in their

immediate vicinity but are not aware of their effect. He gave several examples, such as:

Most of the intentional work that people like the rainmaker Indians do are localized -15,

20, 30 miles. [They are often] thunderstorms, although nice little rains and drizzles too,

but localized. They'll cover the area where they are. They can't really broadcast far.

Reich’s discovery allows me to move that whole phenomenon out further into whole

regions. And basically if you change the weather on the West Coast you're going to

change it across the whole continent. Reich's method is very simple - anyone can do it. I

get my equipment from Ace Hardware, steel pipes, but how you use them, when you use

them, what your focus is, those are the things. You have to have a really good

understanding of meteorology.

4) Do you experience any resistance to your actions or to the effect - that might be from

intentions or actions of other individuals or groups?

Participant A experienced rejection and dismissal of his positive documented results using the

cloudbuster.
   105  

[After ending droughts in California] we tried to get the people in the state government

interested - the drought emergency task force. What I learned was that these people make

money hand over fist during drought. They become big important people when there is

lots of drought…. The irrigators can charge more money for the water they have during a

drought. When you have natural rains, suddenly no more state money, suddenly no more

important people when you're not on the news all the time. Everyone has plenty of water,

so the irrigators have to cut back on their fees for irrigation. There is lots of money to be

made under drought disaster, very little to be made under natural rains. So the whole

infrastructure of the institutions of governments and science are filled with contempt for

any kind of thing that could bring natural rains and blossoming of life.

He also met resistance following his cloudbuster research for his master’s degree at University of

Kansas.

And then the high ups in the National Academy of Science back in Washington heard

what had been going on in Kansas and they put pressure on the department to stop any

further research on this. They threatened to cut off all funds to the entire University if

they allowed this guy [Participant A] to continue doing this work.

Participant B organized her Harmonizer group about six years ago, but kept it “underground

until last year” and then put it on her website with a map.

I showed them all. I decided that I wanted to come out, and whatever it is it is. But no,

there hasn't been any backwash. I was wondering about that. I did try to hook up with this

one college locally that does pollution studies. But nobody wanted to return calls so I let

it go. So I feel there was something there. I've [only] gotten to first base about even

sharing about the Harmonizers. I think for some it's just small enough where it's not a big
   106  

issue.

Participant C

No, I don't tell anyone about it. I just go ahead and do the work. There's no resistance that

I know of.

Participant D

No. Because I never talk about it! Laughs. I'm sure if I talked about this publically there

would be some reaction from other people. You're the first one I've talked to about it.

Participant E

Do I experience resistance? As a rainmaker, yeah, probably 50% of the people think you

are a charlatan or a fraud or deluded. I don't have any problem with that…. They say, “I

think it would have rained anyway.” I say, “That's fine, because I didn't believe in it for a

while, too. It's a big belief. I understand you not believing it, because hey, what would

you know about it? Hang around and let's see if you change your mind.” There is a

resistance. A lot of it is unconscious.

In 2003 a writer from the LA Times published a complementary article about Participant

E’s success at ending a severe drought in Montana. Since Southern California was also

experiencing drought and it was approaching the end of the rainy season, he expected to have

some telephone inquiries about rainmaking. While he did get unwanted calls from producers

wanting to make a movie, he had no calls from ranchers, foresters, irrigation districts, etc. He

said, “It was like the deafening silence.”

5) Have you tracked the results? How? What were the results? How did it affect you and

others around you?

Participant A conducted and published studies in scientific journals on his cloudbusting

   107  

operations in Kansas, Israel, Libya, Eritrea and California.

The biggest project I ever did was a multi-year study in Eritrea in East Africa. Eritrea had

30 years of drought, 30 years of civil war associated with trying to get liberation from

Ethiopia…. With the permission and support of the Eritrean government we did this

project. Within about three or four weeks of work it triggered such a massive rain that

they had not seen in so many years, that the Eritrean government said we want you to

come back. [I wanted] a five-year project to do a data analysis and get it published in

some scientific journal…. It produced so much rain in Eritrea and Ethiopia and Sudan,

that…in 1998, about into the third year of our work, Lake Nasser filled to over-flowing

and the over-flow lake waters were dumped out through a spillway into the open Sahara

and it created four gigantic new lakes, each of which were so big they were easily

identifiable on Google Earth…. They moved people there by the tens of thousands to do

new agriculture.

The people of Eritrea must have benefited from the increased water supply. However, Participant

A said that he later tracked the incidence of terrorism in the area during drought compared with

that after normal rains had returned and terrorism increased rather than decreased.

Participant B said that she has watched the border or brim of clouds, like a fence line, extend

out from her local area, by the field created from running many Environmental Harmonizers

together. She has also received comments from the members of her group using the

Environmental Harmonizers.

Sometimes I'll get a call from someone [saying], "I just watched the winds diminish.”

Some will say that a chemtrail will disappear…or all of a sudden the clouds are much

more billowy, or they can almost see where pollution has moved…. It's a very hard thing
   108  

to track. Are the Harmonizers doing it?

There have been quite a few articles in the paper about how much the air has

improved, particularly in certain areas and town, and intuitively I know that the

Harmonizers are a big piece of that…. When I do check reports on certain days, it is

consistently staying really well when it used to be very erratic here.

Even with a small Environmental Harmonizer I’ve seen some winds checked. In

the last few days we've had some really big winds, intense up to 40 mph, and I've had the

Storm Chaser going on and off for the last two days and within an hour things get quiet.

Then I rest it down so my body can handle it. Things just quiet down. It's really stunning.

She wants to be more scientific about her process in the future and determine a baseline for

pollutants in an area prior to running the Harmonizers and then track the results.

Participant C tracked his results with recorded newspaper articles and television weather reports.

For an example he told about the results he got in Israel.

A friend of mine who was a wealthy Philadelphia businessman was concerned about a

severe drought they had had [in Israel] for several years. The Sea of Galilee was down to

rock bottom. He had heard about the work…so he called me and asked me if I wanted

to go over there and try it out. So of course I did…. An engineer…built the cloudbuster

and it was mounted on a trailer, which we towed with a car. It had about six pipes, not

very many. We went from Haifa, which is in the northern part of Israel all the way down

to Eilat, which is in the southern part on the Red Sea, doing cloudbusting all the way,

making stops here and there. We started out in the most northern part of Israel by the

Mediterranean because you have to anchor the cloudbuster in water. The first day we got

no results whatsoever that we knew of. The forecast was for no rain for at least a week,
   109  

[the best forecasting at that time]…. So we went back the second day, no rain was

forecast, but within ten minutes of putting up the cloudbuster, the clouds started

spontaneously forming in the sky. That was very exciting to see. And by the time we left

the site an hour later it was raining. So it continued to rain, and we left and went south.

We would stop in various places and work the cloudbuster and the rain just followed us

wherever we went until we got to the desert. It finally rained in the desert and it washed

out the main road in the desert. They had snow in the mountains and copious amounts of

water in the Sea of Galilee. We broke that drought.

Participant D has not tried to track results. She said,

I have never really tried to change the weather. I have tried to work with the weather and

be in communication with it and be one with it, but not to force a change. I did ask very

nicely for my patient for the [electrical storm] weather system to move the other way and

it did.

Participant D’s wedding ceremony story above also indicated positive results.

Participant E’s response to this question about tracking results revealed more about his process.

When I start I usually work three to four nights in a row and I only work at night. I watch

the weather, the sky. I never work and not see some sort of improvement. Whether I get

rain or not doesn't make any difference. Humidity increases, clouds develop,

temperatures drop, and so forth. I work three and then I wait and start watching the

weather…. In this day and age I see the same thing that the National Weather Service

sees. I see the jet stream forecast, the satellite images, and barometric [measurements] all

around the world if I want. I can see the different flows, where the lows are, where the

highs are, etc. I love to see those changes. Usually I expect something to show up five
   110  

days out. Then I start working again for a couple nights with whatever got generated in

the first three nights, until the rain comes in.

Sometimes you turn on the rain, and hey, it comes a bit strong. I don't control it.

We had a big torrential rainstorm here in February. We got almost the whole monthly

average in about four days. That's normal for California. Some rains… are going to come

real heavy. It's not that we're doing something wrong. This is normal for California. The

people that understand water were overjoyed. But there were some small stream

floodings. I had some on my own land. Some hillsides came down, mud. But that

happens in California. It’s normal, natural.... It was in excess, but in an area that [often]

gets it in excess. Nature was doing what Nature does.

Participant E discussed how he has worked harder at rainmaking since the nuclear reactor

meltdown at Fukashima, Japan, and why he believed that disaster continues to affect the weather.

6) Can you describe your understanding of how this process works?

Participant A

Intention…is problematic from a research point of view because everything you do has

conscious intention. With the cloudbuster, of course when we go out and we do

something, we are intending to turn around a big drought situation to increase the rains.

But I don't do any special exercises along those lines. I just go out and do it. The device

works quite nicely…. If intention is involved with this, it is at some level that nobody

really knows, so I can't really rule it out.

On the other hand I know about the life energy [and] about water…through my

experiments, through spectroscopy and so on…. The cloudbuster will generate this

[energetic] field around itself. To some extent we can measure these fields now. We have
   111  

a new meter called The Life Energy Meter built from Wilhelm Reich's original concepts.

We can actually measure the charge of the life energy, much like you can measure the

charge of electricity with a voltmeter.

Reich talked about that the orgone energy has different states of excitation or

pulsation, something where we have to speak more subjectively than objectively because

the qualitative aspects of this are not something we have a meter for. But the quality

of that charge, whether it is something that is irritating or stagnant, or like it feels right

now, very relaxed and vital, this we have to rely on our senses.

What we do know is that the cloudbuster can trigger changes in this state of the

energy depending upon how it's worked. And droughts versus rainy conditions are also

expressions of the subjective quality of this life energy. So for example a drought is

characterized by a stagnated kind of quality. The typical feelings under drought

conditions [are] parched feelings on your skin and mucus membranes, but there is

something more, you can actually see an obscuring quality to the horizon, typical in

desert areas, but also during a drought. This obscuring hazy [steel gray] quality, which

Reich called deadly orgone (DOR) will come into the atmosphere. The desert

climatologists with tell you that it is sand grains, desert dust, and there is dust in it. But

we go into such an area characterized by this stuff with a cloudbuster, when you have this

drought that's really thick and heavy, and use the cloudbuster an hour and suddenly the

atmosphere looks more transparent. You can begin to see the horizon line. There is more

blueness to the atmosphere. It changes in quality - the feeling on your face has changed.

The birds begin to fly around; often they fly around the cloudbuster. I have seen this

many times. These changes will begin to happen sometimes within minutes. The wind
   112  

will pick up. It won't be a hot dry wind but something that smells fresh and sweet. It's a

qualitative change. It's like the energy continuum - the life has come back into it. And all

of the secondary chemical and physical properties of the atmosphere and organisms will

change accordingly. It sounds like it's a kind of thing magical thing and maybe it is, but

this is what happens, this is observable, I've made pictures of it. Before and after pictures

will capture some elements of it, especially the clarity of the atmosphere returning.

Once that happens you go from this steel gray cloudless sky to something that is

more blue, and then you begin to see the puffy cumulus building, and when you are doing

a rainmaking operation which has certain other techniques, then the cumulus begin to

aggregate and coalesce and build into cumulonimbus and you get your rains. And if you

keep working you can actually build it so that it propagates outwards. It's like a chain

reaction, and spreads. And it's not like you are robbing the atmosphere of its water so

someplace downwind of you is deprived of moisture. It spreads!

Participant B described her understanding of the Storm Chaser, a Harmonizer about the size of

a soccer ball that Spurling developed to handle the increasing level of pollution as well as

tornadoes and hurricanes. She clarified her explanation by emailing a quote from Slim Spurling:

Hurricanes start off the coast of Africa as a result of the massive density of positively

charged dust particles which blow off the west coast during the periodic sand storms in

the summer months. The positive (+) charges have a counterclockwise spin and they tend

to entrain the atmosphere into a larger scale (counterclockwise) rotation which,

depending on the density of the charge and duration of the sandstorm, may develop into a

tropical storm and then a hurricane. As the cyclonic rotation persists it draws (+) charges

from different levels of the atmosphere consisting of any or all of the listed air pollutants,
   113  

CO2, SO2, NOX, hydrocarbons (all toxic materials have a (+) charge). As the density of

the toxins and (+) charges increase toward the center, so does the intensity of the storm

rotation increase. (Participant B email clarification, June 5, 2015)

Participant B said that Spurling had many stories of collapsing intense weather patterns using the

Storm Chaser to take the charge out of the hurricane or tornado.

The Harmonizer, since it is sacred geometry, is supporting nature's natural field. They

…work when they are activated with sound. The scalar waves are allowing this to

happen. I feel that because some of these subtle energy tools are vibrating faster than the

speed of light that intention can be a big part of increasing the power of what happens;

particularly with the Lost Cubit [Harmonizer], because it is vibrating at the speed of

thought.

You're basically loosening the toxic chemical elements in the polluted air and

then they get transmuted due to the fact that you are creating scalar waves with

the sound so when that happens the sound is like a solvent. Then these chemical

bonds disintegrate, they loosen, and you are breaking down molecular bonds that

were toxic into components that are no longer toxic. How could you not want to

do that everywhere? It's amazing to me.

I'm moving to New Mexico and I would like to contact the Santa Fe

Institute while I am there…and see if there are some folks that understand transmutation.

I don't have that level of knowledge about when you're actually transmuting carbon

monoxide to nitrogen, what's actually going on. I would like to learn all that.

Participant C: What is your understanding of how the cloudbuster works with the

atmosphere?
   114  

I think that the best explanation is still Reich's. That it changes the distribution of orgone

energy in the atmosphere…. You have to break up the even distribution. When you have

an even distribution of energy in the atmosphere clouds can't appear. You need to have a

separate concentration of energy for moisture to move to it. Then you get clouds.

Participant C discovered that the influence of the operator on the whole cloudbuster

operation was also very important. He came across the work of Robert Jahn and Brenda Dunne

at Princeton University, studied with them, and was able to demonstrate to himself that the

average person could influence random event generators (REGs).

And it seemed clear that the average person could influence many other things by

thought alone. So I wondered if it influenced the cloudbuster. I got my answer one day

when I was approaching the cloudbuster on Point Reyes, and as I got near it, I started

wondering about how to operate it, and all of a sudden the sky began to change and a

breeze came up. That usually only happens when you are doing cloudbusting, after you

raise the cloudbuster, just within a few minutes of it. There is a very direct correlation

between raising the cloudbuster pipes and a change in the atmosphere, as expressed by

the breeze or the wind coming up. But here it was happening when I was still about 100

feet away! [My cloudbuster was] hooked up to a 60 ft. cable. I didn't want to get too near

it because it had a tendency to make me sick. So I was approaching a control box for the

cable, 60 ft. away from the cloudbuster. The cloudbuster was in a down position. Never

the less, the wind came up.

As Reich pointed out many, many times, it does not work mechanically. There are

other things involved. Because of my work with Robert Jahn and Brenda Dunne at

Princeton on the effects of human intention I began to understand that I was influencing
   115  

the cloudbuster. I formulated the idea that the cloudbuster and the atmosphere and

myself form a functional unity. We're one thing in a way, and so when I begin to think

about it, it starts to happen. I think this is true for anybody who works with the

cloudbuster. Now they may admit or say, “I don't think about it" but the fact is that if you

are going to do cloudbusting, as you approach the cloudbuster things will begin to

happen…. Although I haven't done any cloudbusting in several years, except for some

experimental stuff I was working on, I think that this is an important factor and the

sooner the cloudbusters understand that, the more they're going to get better results….

How you think about things is a major influence on the kinds of results that you get. You

can use the cloudbuster very mechanically and all you'll get is mechanical results. You

may get a storm or two, but you'll never be able to get a big storm going and direct it

where you want it to go…. But I could be proven wrong. There are ways of doing

experiments.

Participant D: How do you think it works?

I think I influenced [the weather] because I am part of it. So I think that it happens that

way, at least from my experience. Being in tune with it is what makes you able to work

with it. That's why I think it is so vitally important that we are in tune with the Earth,

especially right now when the weather patterns are being so destructive because of things

like global warming. And it’s very important that we are in tune with this so that we

listen, and so that we respond appropriately. Our intentions should not be to battle the

weather but to be one with it. In a way it is an expression of who we are as human beings

that inhabit this planet. We're all connected in ways that we have no idea.
   116  

I think if you want to look at it scientifically, the quantum level is one way of

explaining how this happens, because in quantum theory we all affect and are affected by

a field. So in other words if I, on one side of the planet, do a certain thing it affects

someone else on the other side of the planet. Everything that we do affects another

because we're all related in this field. That's part of quantum field theory. I can't explain

it well, but I feel it.

Participant D gave an example of herself experiencing an emotional “meltdown” during a

road trip in a snowstorm that coincided with the 2004 tsunami in Indonesia.

I became hysterical, I started crying and sobbing…. Once we got into the hotel and had

Internet access and so forth, we saw what had just happened with the incredible tsunami

and earthquake in Indonesia and all the lives that had been lost, and then all of a sudden it

made sense to me. Now how that worked, I don't know, other than the field. The field

theory makes sense to me, that we're all so related. I felt what was going on over there,

although I didn't know it until later.

Participant E discussed his belief that everything is alive and has a responsive consciousness

including our planet, Mother Earth. “Our emotions are constantly changing and so is the weather

on Earth. The weather is like the emotional body of the earth. So if you want to connect with it

you use your emotions.” He discussed the experience of communicating with the clouds when

he recognizes figures and faces, and also a physical feeling of connection with nature.

I feel it in my chest. I'll get this warm feeling in my heart, my chest, it’s like a circular

pattern starts setting up, opens, spinning there. I think, oh yeah, this is good. It's not every

day. Sometimes weeks go by, sometimes months, but I'll get that feeling. OK. I can feel

the consciousness now.

   117  

Participant E expressed his belief that humans are part of the whole of Nature and equal to all the

other parts of Nature as an integrated unity. Since weather influences people, people can

influence the weather.

When asked whether he had experienced any ill health effects using the cloudbuster, he

described an early incident in his career and explained:

Basically what you're doing is removing blocks of toxic energy in the atmosphere so that

the natural flows can come back. [The cloudbuster] is pulling in toxins. That's what is

preventing the normal pulsation. You move that. You’ve got to get rid of that. There are

other things that you do with it too, but that's the first thing. You're either increasing the

charge in the atmosphere, which is what would happen a lot here and you’re trying to

remove the toxic aspect of it, which shows up in clouds. There are a lot of black clouds

around. Scuzzy. They're not pollution and they're not rain clouds. That's the toxic

element. It's quite natural. The orgone has three different phases. One is a normal

pulsatory sparkle, the other is a jacked up shimmer, the third is exhausted and it’s darkish,

like a steel gray. They're all quite normal. It's just that we've increased the amount of

toxic, stale, dead energy…. Nuclear has done it, but also the [reduced] vegetation of the

planet.

Emerging Themes

Emerging themes described the participants’ experiences with the process, state of mind,

emotions, and physical sensations, and are the substance of this phenomenological study.

Additional themes related to their beliefs and understandings of the phenomenon were also

revealed. The themes matched to the participants are shown in Table 1.

1) The use of devices or tools. Participants A, B, C, and E used tools and had confidence
   118  

in the tools acquired from training, personal experience and observation. The tools were made

from metals and had specific designs that incorporated aspects or components of

electromagnetism such as fields, antennas, capacitors, etc. and aspects of sacred geometry.

2) Water as an important factor in the weather working operation. Participants A, C, and

E grounded their cloudbusters in natural running water. Playing a recording of the molecular

frequencies of water activated the Environmental Harmonizer used by Participant B.

3) Belief and confidence based on personal experience that the phenomenon of

influencing the weather could be done. All participants had observed and participated in the

phenomenon of intentionally influencing aspects of weather. They had no doubt in the possibility.

4) Intention, defined as the projection of awareness with purpose toward some

object or outcome. Only Participant A minimized the importance of intention as a critical

aspect, but he acknowledged that all work involves intention. The others stated that intention was

a strong component of the work.

5) Desire for improvement of circumstances for others and the environment. All five

indicated by their narrations that their purpose in weather working was to benefit others.

6) An attitude of enthusiasm and anticipation toward the personal experience.

Participant C specifically said that he was calm and relaxed, but also excited when anticipating

doing the work. The others expressed their enthusiasm with exclamations like, “It’s amazing!”

7) Humility - It’s not me, it’s the group or device, or being in union with the weather.

Participant A said, “The device works quite nicely.” Participant B valued her group’s intention-

setting process as important to the work of the Light-Life tools. Participant C formulated the idea

that the cloudbuster, the atmosphere, and he formed a functional unity. Participant D said, “I

would not be so bold as to say I could influence the weather,” but later she said that if she did, it
   119  

was because she was part of it, connected with it or “in tune with the weather.” Participant E

reiterated that humans and weather, as parts of the whole of nature, have a reciprocal influential

relationship and it involves awareness and humility.

8) Physical body sensations (unrelated to the five senses) experienced from a change

in the energy field. Participants A, B, and C all sensed the presence of an energy field while

their devices were activated. Participant D did not comment about feeling physical sensations

while praying but she could “hear” or sense the Northern Lights while indoors. Participant D

sometimes felt a connection with nature expressed as a physical sensation in his chest.

9) Physical effects to the point of illness were experienced by those using weather

working tools.

10) Investment of time and money. This aspect was not spoken but implied by

Participants A, B, and C. Equipment and transportation costs were inherent in the operations and

likely not always fully funded by others.

11) Dreaming. Only Participant D mentioned that she believed that dreams were part of

the system.

12) Meditation. Only Participant B meditated with the intention of affecting the weather.

13) Visualization. Participant D stated repeatedly that “seeing it as if it were so” was a

very effective prayer.

14) Emotion. Participant B felt her emotions change with exposure to her devices.

Participant C had emotional connections with weather events. Participant E stated that emotions

connect humans with weather.

15) The wind comes up. Participants A and C mentioned that a fresh burst of wind was

associated with the initial effect of the cloudbuster. Participant D said that the wind sometimes
   120  

communicated a message to her.

16) Figures in the sky have meaning. Participant D saw a personal message in the

aurora borealis. Participant E’s connection with weather was validated when he saw meaningful

faces and figures in clouds.

17) Understanding that an energy force not yet explained by classical science is

involved. Four of the participants experienced an energetic field associated with using their

weather working tools. Participants A, C, and E used the terms of orgonomics to describe the

qualities of the atmosphere and energy field. Participant B used the term scalar waves.

Participant D described her experiences of receiving information in dreams, emotional events,

and from a display of the aurora borealis, and referred to the concepts of quantum non-locality

and quantum field theory in which everyone is connected. Participant E described his belief that

life force energy and consciousness were inherent in all things and that all beings and aspects of

nature were interconnected and influenced each other.

18) Disappointment with lack of support for their beneficial operations. Participant A

expressed frustration and bitterness as he recalled the lack of backing or rejection of his

successful research operations with the cloudbuster by government, academia, and

meteorological officials. Participant C was less outspoken but implied disappointment with the

lack of support for cloudbusting. Participant B seemed disappointed that so far the scientific

community showed little interest in the Environmental Harmonizer tools. Participant E no longer

expected top down support but was somewhat hopeful for changes from the bottom up.
   121  

Table 1.

Themes Matched with Participants

Themes A B C D E
Uses a device or tool XX XX XX XX
Water X X X X
Confidence is based on XX XX XX XX XX
personal experience
Intention (as defined) X XX XX XX XX
Desire to improve XX XX XX XX XX
circumstances of others.
Attitude of enthusiasm & X X X X X
anticipation
Humility X X X X X
Physical body sensations XX XX XX X XX
experienced
Physical effects to the X X XX X
point of illness
Investment of time & X X X X
money
Dreaming X
Meditation X
Visualization X
Emotion X X X
The wind comes up X X X
Figures in the sky have X X
meaning
Other energy force X X X X X
involved
Disappointment with lack XX X X
of support
Note. XX refers to a strong association or emphasis.

Discussion

Weather working without devices. It was the desire of the researcher to interview at

least two or three people who had worked to influence the weather without using devices,

including a practicing shaman. Four individuals who promoted their ability to communicate with

weather spirits were contacted by email repeatedly over a period of four to twelve months, asked

to consider being interviewed, but none responded affirmatively. Perhaps lack of response was
   122  

an indication of humility or reticence, but it could be that they were just too busy.

The interview with Participant D, whose process included prayer and visualization,

revealed several themes that were shared with the other participants. It seemed significant that

based on her own experience and from observing others she believed in the power of prayer and

that it was possible to influence the weather. She alone mentioned the importance of visualizing

the desired weather or “see it as if it were so.” She also mentioned that dreaming was part of the

phenomenon. It would be interesting to directly ask the other participants if they also visualized

the desired weather and if they had dreams that related to their weather working.

Participant D mentioned feeling a physical sensation of an energy field only in relation to

the Northern Lights, not during her other experiences. Participant E said that on occasion he felt

a sensation in his heart area that signified to him that he was connecting with the consciousness

of nature. It is possible that whatever force is involved with mentally influencing the weather is

compatible with physical relaxation and health, but the same force may be increased with the

cloudbuster or harmonizer tools to the point of causing physical discomfort.

The weather working experiences that Participant D shared were similar to some

described in Chapter 2 and her comments about how it was because humans were intimately

connected with weather that they could influence it was also expressed by Participant E, and in

the shamanic journeys of Moss (2008). While Participant D did not call herself a shaman or a

practitioner of shamanism, her approach has shamanic aspects, as do those of her spiritual

teachers, Rolling Thunder, Karmapa, Arny Mindell, and Gregg Braden. Participant E combined

aspects of Native American rainmaking medicine learned from the Ojibwa medicine man Sun

Bear with CORE cloudbusting. He expressed his belief that humans influence weather on a local

scale but that Reich’s techniques allowed him to influence larger regions.
   123  

The cloudbuster participants. While the researcher did not study the original research

of Wilhelm Reich or the scientific journal articles on cloudbusting, the narrations by A, C, and E

corresponded with published articles (Baker, 1968; DeMeo, 2011) and demonstrated the success

of cloudbusting operations. It seems that the ability to restore the atmosphere to its natural

cyclical weather patterns would be overwhelmingly supported by citizens and governments in

drought stricken areas. However, it appears that cloudbuster operators hold their processes close,

only sharing information with persons they trust, because they believe that the devices can be

mishandled, worsening weather conditions or even be intentionally destructive. It is generally

thought that open sharing of information within scientific communities is an important aspect of

advancing science. Perhaps aspects of orgonomics and cloudbusting have been researched by

governments and incorporated into technologies that the general public are not aware of.

The Environmental Harmonizer. The availability of scientific research on the Light-

Life tools was disappointing. The research presented by Anderson (2012) was brief, anonymous,

and primarily anecdotal field reports. The researcher could not locate further validation on the

effect of Harmonizers even by direct inquiry to IX-EL, Inc. Participant B expressed her desire to

remedy this in the future by working with scientists to design experiments that use Harmonizers

to reduce pollution.

Participant B’s description of how scalar waves generated by the tools transmute air

pollutants into components that are no longer toxic may relate to Participant E’s comment that

the cloudbuster pulls toxic elements out of the atmosphere in order to restore its natural

movement, but also making it dangerous to work close to the device. Perhaps both devices pull

in and concentrate unhealthy chemicals or energies before dispersing or transmuting them.

Summary of Research Study 1. Each of the five interviews revealed information that
   124  

adds to the understanding of how humans can intentionally affect the weather. The

phenomenological research design seemed to be an effective research method. More interviews

with persons who use diverse processes to work with the weather would likely add new

information and confirm commonalities between all weather workers. Aspects of weather

working expressed or implied by all five weather workers included the desire to improve the

circumstances of others, belief based on experience that humans could affect weather, and

confidence in their own ability to use their own method. They were all enthusiastic about their

processes, and also humble, recognizing that intentions of the group, the function of the tool, or a

unity of function between the operator, the tool, and the atmosphere or Nature, were more likely

the cause rather than their own personal abilities. The participants also experienced physical

sensations unrelated to the five senses when working with or communicating with the weather.

It is also interesting to note what was non-significant. Question 2 asked specifically what

preparation there was. Only B incorporated meditation in her process and that was only once a

month. In general, preparation for weather working appeared to be “just do it.” Using a

cloudbuster or harmonizer involved purchasing equipment, moving it into place, and activating it.

Question 4 encouraged the participants to speak of any outside resistance they felt that reduced

the effect of their process. None was expressed.

The participants’ perspectives, beliefs, and understanding of the phenomenon of

influencing the weather was not just based on their own experience but on knowledge from

reading, study, research, and training with others. Because of this the researcher read and re-read

literature referred to by the participants to better understand their viewpoint. This may not be

phenomenological research in its pure form, but was necessary to attempt to grasp some of the

concepts referred to in the interviews.

   125  

Research Study 2: Don’t Rain on the Parade

Application of research methods. This quantitative study was designed to compare the

mean precipitation on Rhododendron Festival Sunday, the day that a large group of people was

assumed to have a coherent desire for a rain-free parade, to the mean precipitation of several

days prior to and following the festival weekend, when the activities and attention of the

community members would likely be more random. The percentage of days without any rain is

shown in Figure 3.

Figure 3. Percentage of days without rain in Florence, OR during the Rhododendron Festival

from years 1947-2014.

   

  Florence City Hall posts a table of the City of Florence Annual Rainfall, breaking it down

by months. The average rainfall for the month of May from 1957 to 2010 was 8.9 millimeters.

Dividing by 31 days gave a May daily rainfall average of .287 millimeters. Following Nelson’s
   126  

(1997) protocol, the rainfall data for nearby communities was obtained in order to compare it

with that of Florence. Data from Newport, North Bend, and Gardiner/Reedsport, available for the

full 68 years, were averaged together to obtain a composite coastal precipitation figure for each

day in the focus period surrounding the festival. Additional data from the community of Yachats

was averaged in from 2007 to the present. In Florence, Tuesday through Sunday of the

Rhododendron Festival had less rain than average, and Monday through Thursday following the

Festival had more than average (Figure 4). Florence had more rain than the community

composite during this time period, with the notable exception being the Friday of the

Rhododendron Festival (Figure 4). That lower average would be affected by the data indicating

74% of Fridays were dry (Figure 3).  

   127  

Figure 4. Average daily precipitation of Florence, OR compared with four surrounding coastal

communities during the Rhododendron Festival. Average daily precipitation (in micrometers) in

the ten-day period before, during, and after the Rhododendron Festival for Florence, OR and the

average of four surrounding coastal communities (Coastal Communities Composite) during the

years 1947-2014.

Figure 5 compares Florence rainfall to the composite by charting the accumulated (non-

zero) rainfall in micrometers over 66 years (1948 and 1971 are not included). This chart indicates

that accumulated daily precipitation did not average out to an even amount over the course of 66

years. The central Oregon coast from North Bend to Newport had a similar pattern as Florence

with the days preceding and including the Rhododendron Festival weekend having less rain than

the four weekdays that followed. Florence accumulated less rain on the Fridays of the festival
   128  

than its neighbors to the north and south, but equaled or surpassed the composite sum on every

other day.

Figure 5. Total accumulated precipitation in Florence, OR compared with four surrounding

coastal communities during Rhododendron Festival. Total accumulated daily precipitation (in

millimeters) in the ten-day period before, during, and after the Rhododendron Festival for

Florence, OR and the average of four surrounding coastal communities (Coastal Communities

Composite) during the years 1947-2014 (excluding 1948 and 1971).

Analysis of news reports concerning weather during Rhododendron Festival. The

Siuslaw News articles about each year’s festival were researched to determine if despite recorded

rainfall for the day, the Rhododendron Grand Floral Parade on Sunday might have been dry.

Many of the follow-up articles on the Rhododendron Festival did not mention the weather.
   129  

Table 2 displays the comments and precipitation data for selected years, those years that the

weather comments and the measured rainfall differ.

Table 2

Siuslaw News Reports on Rhododendron Festival Weather

Weather Station Sunday Avg.

Year Comments on Festival Weather
Location Precipitation Precipitation
Heavy showers Saturday & Sunday nights, only light
2014
showers on the parade. FLORENCE #1 510
2014 FLORENCE #2 1240 880
Rain on Friday & Saturday, sturdy winds on Sunday,
2013
dry for the parade FLORENCE #2 200 200
Rain for pageant & Rhody Run, cleared Saturday &
2003
Sunday HONEYMAN 300
2003 Franzen 0 150
No
2002
Weather gods smiled on parade. HONEYMAN measurement
2002 Franzen 180 180
1991 Sky was gray. HONEYMAN 860*
1991 Siuslaw News 200 530

1990
Rain ceased to fall during the 1-1/2 hour parade & held
off for the annual Silver Tails Slug Race. HONEYMAN 1400 1400
Despite day filled with rain, the sun shined brightly over
1984
parade on Sunday. HONEYMAN 510 510
1972 Windblown floats. HONEYMAN 640 640
1970 Blue skies. CANARY OR 30 30
1966 Sunny skies, near perfect. CANARY OR 80 80
Note: Comparison of weather comments in the newspaper (Siuslaw News, 2007, 2013, 2014) with recorded
precipitation in micrometers (NCDC). * Indicates combined Saturday and Sunday precipitation amount.

The sample of data displayed in Table 2 also illustrates the discrepancies in rainfall

measurements, which could be affected by the location of the station and the time of day the

measurement was taken. The comments indicate that during nine festivals, recorded rainfall on

Sunday did not fall during the Parade. Dry parades plus dry Sundays make up 67% of 66 years

of festivals.
   130  

Summary and Discussion of Research Study 2

The first alternative hypothesis in this study that Sunday, the day of the Rhododendron

Grand Floral Parade, would average less rain than other days, was not supported by the data.

There is an indication from newspaper articles (Siuslaw News, 2007) that sometimes the rain

held off until after the parade, but supporting precipitation data in 15 minute or hourly intervals

was not available (NCDC, 2014). Thursdays and Saturdays, also involved with Rhododendron

Festival activities, had less rain than Sundays. More Fridays were rain-free.

It is possible but not likely that the coherent focus of attention in Florence for the

Rhododendron Festival days affected the weather from Newport to North Bend (Figures 4, 5).

Newport and Yachats are tourist destinations in their own right, and the Reedsport to North Bend

areas are popular destinations for all-terrain vehicle recreation on the dunes. Perhaps the general

wish for good weather at the coast affected the weekend weather. But why would precipitation

for the central Oregon coast on Tuesday through Thursday of one week average 0.18 mm, but on

the following Tuesday through Thursday precipitation average 0.35 mm? Does this indicate a

weather cycle, perhaps related to the tides, or an anomaly? Perhaps extending the analysis to

include ten more days prior, and ten more days after the focus weekend would reveal a pattern or

smooth out the variation.

That the community’s desire for a rain-free parade would result in less rain on that day

than days before and after the Rhododendron Festival days was a testable primary hypothesis. If

the precipitation amounts in Figures 4 and 5 were more or less even across the ten-day period,

the hypothesis would have been falsified or disproved, the null hypothesis supported. This is not

the case. Sunday’s average precipitation was much lower than the four weekdays following, but

not noticeably different than the four days previous to it. The Florence rainfall data supported
   131  

alternative hypothesis 2. The days leading up to and including the Festival had less rain than the

weekdays following the Festival. However, alternative hypothesis 3, comparing Florence

rainfall to the coastal community composite, was not supported. Except for Fridays, Florence had

more rain than the composite during Rhododendron Festivals. Research Study 2 was not

conclusive.

Nelson’s (1997) comparison of the recorded rainfall in Princeton versus nearby

communities showed that there was significantly less rain, less often in Princeton on the days

with outdoor commencement activities. Nelson obtained weather data from a station in Princeton

that operated from 1950 to 1986 and was able to compare that with stations in surrounding

communities. It is possible that rainfall data measured consistently in downtown Florence would

have shown the Rhododendron Festival days to be drier than ordinary days in May. However,

out of 68 years, 25 years of data was available only from the Canary Station and about 20 years

came from Honeyman State Park. Even measurements within the city limits varied in time of day

and location. The Rhododendron Festival culminating in the Grand Floral Parade meets much of

the criteria that Nelson (1997) proposed for replication of his experiment. The Florence

community’s desire for a rain-free festival and parade is similar to the desires of the Princeton

community, yet the ability to acquire many years of rainfall data measured at a consistent

location near the focus event was lacking in the present study.

Atmospheric science graduate student Danny Caputi (personal communication, March 18,

2015) suggested an alternative method of analysis for this type of study. His thoughts were that

when wishing for a rain free parade, what people actually desire is not a lower total accumulation,

but a lower fraction of time in which it rains. He said:

   132  

Future replication of this study may wish to define specific start and end times of a

parade and count the fraction of time that it rained within this time interval in all years

combined for 1) the day of the parade and 2) days immediately before and after the

parade. One could also do the analysis for different intensities of rain. (Danny Caputi,

personal communication, March 18, 2015)

He also suggested using the better spatial data provided by archived radar, although it

would take considerable skill and time to translate the data into rainfall rates. According to

Caputi, weather radar that covered Florence was not available until March of 1995 (Danny

Caputi, personal communication, March 18 and 22, 2015).

Summary of Research Studies

In this chapter, the results of one phenomenological study and one quantitative study

were presented. The phenomenological study (Research Study 1) revealed beliefs, desires,

attitudes, emotions, and physical sensations of individuals who worked to influence the weather.

In addition the participants gave accounts of their personal observations of situations when

weather was intentionally influenced and they described how they thought the phenomenon

worked. Four out of the five participants believed that conscious intention was a factor in the

phenomenon, and the experiences of three participants confirmed that groups with common

beliefs, expectations, and enthusiasm influenced the weather favorably. Research Study 2 “Don’t

Rain on the Parade” organized applicable rainfall data over a 68-year period to determine if a

group intention effect would be revealed. The findings did not support or falsify the alternative

hypothesis that group intentions affected the amount of rainfall during the days of the annual

Rhododendron Festival in Florence, OR. The research revealed that weather data must be

available for the immediate location of the group event in order for analysis to be useful.
   133  

Chapter 5: Conclusions, Implication, and Recommendations

This research study investigating the effect of human intention on the weather attempted

to synthesize research from various academic, scientific, and phenomenological points of view.

Parapsychology research provided substantial evidence that individuals and groups with focused

attention can influence matter. Additional clinical research indicated that the structure of water is

susceptible to human mental influence, even at a distance. The research of seminal natural

scientists Schwenk (1996), Schauberger (Alexandersson, 1990) and others showed how the

movement of water and moisture laden atmosphere were influenced by minute perturbations.

Numerous documented accounts of shamans, medicine men, and experiences of other individuals

added evidence to support the hypothesis that human intention can affect the weather.

The phenomenological study of the experiences of weather workers was very revealing.

The five individuals interviewed, based on their observations of others and their own experiences,

knew without a doubt that humans can and do affect the weather. Four of the five participants

used tools to work with the weather, but human aspects such as intention, compassion for others

and the environment, prayer, visualization, emotion, and a sense of oneness with nature

including the weather appeared to be involved in their processes.

The “Don’t Rain on the Parade” study, designed to replicate Nelson’s (1997) study, did

not support the hypothesis involving a group consciousness effect, but did not falsify it either.

There was less average rainfall on the days leading up to and including the Parade Day than

during the following four days. The composite data for neighboring coastal communities showed

a similar pattern. Complete precipitation data in the immediate location of the annual

Rhododendron Parade was not available for the full 68 years, limiting positive conclusions and

preventing statistical analysis.

   134  

Research Study Questions and Hypotheses

  This thesis addressed the question, “Can human intention affect the weather?” The

literature review revealed many accounts in which individual shamans were observed

intentionally changing the local weather. With Owens (Mishlove, 2000) as an exception, the

literature indicated there was cooperation between Nature and the shaman in alignment with the

needs of a traditional ceremony or event and for the benefit of the community. In addition to the

accounts in Chapter 2, Participant D personally observed Rolling Thunder and Karampa

influence the weather. Participant E described his experience with Sun Bear’s weather medicine

and his own influence with and without using the cloudbuster. This compilation of accounts

provided evidence that human intention can affect the weather.

Four of the participants successfully used devices that were quite simple, remained at

ground level, and did not involve chemicals. How the tools can affect the weather is almost as

mysterious as how human intention can affect the weather. Reich (1954) and his followers

researched the cloudbuster operation but did not openly share it. The developers of the

Environmental Harmonizer described the function of the tools, and users of the tools observed

results, but outside verifications were not located.

The question, “How can human intention affect the weather?” was answered by three of

the five participants in a similar way: Humans are an integral part of the whole of Nature and

affect the other parts, especially weather, with their thoughts and emotions just as weather affects

them. Participant E believed that people influence the weather regularly, they just are not aware

of it. Participant E explained if people recognized that they were a small but equal part of the

whole, they could realize that they are big enough to influence the whole. Specific incidences of

weather working phenomenon may be rare because coherent focused thought appears to be a
   135  

condition of occurrence and thoughts about weather are seldom congruent. If a large group of

people are focused on drought, rather than rain, might that influence its persistence? Still the

question remains, “What physical or energetic aspect of weather is affected by human intention?”

The Researcher Consults a “Weather Spirit”

In January 2014, this researcher attended a Weather Shamanism workshop with Nan

Moss and David Corbin. Shamanic journeying experience was a prerequisite. On the third day of

the workshop, four experienced "journeyers" who had connected with a weather spirit channeled

responses to the questions asked by other members of the group. The researcher asked, "What

aspect of weather is influenced when humans intend to change the weather?" She anticipated a

reply such as: the movement of air, the charge, or the structure of water. The answer given was

“compassion,” the compassionate aspect of the spirit of weather.

Looking at weather working from that perspective actually brings an element of clarity to

this investigation. The accounts of weather working reviewed in Chapter 2 and revealed in the

interviews in Chapter 4 indicated that the desires of a group or of an individual representing a

group are communicated to an aspect of weather that “hears” the request and responds. In the

classical explanations of weather and also in the theories of orgonomics, changes in weather

have to do with different levels of potential energies meeting, interacting, and causing movement.

So what could possibly be created by intention that might shift the potential energy levels to an

extent that the change influences a change in the weather? This researcher proposes a tentative

model (Figure 6) that incorporates Swanson’s (2008, 2009a) Synchronized Universe Model.

Torsion Waves Describe Qi

Several aspects of Swanson’s (2008, 2009a, 2009b) review of the research on torsion

physics and his Synchronized Universe Model (SUM) can be applied to the effects of human
   136  

intention on distant matter. Torsion physics provided scientific evidence for what is commonly

called Qi energy. Torsion waves were described as swirling vortices of flow in the vacuum that

twist either to the right or left as they move through space. They were found to have certain

characteristics that qualify torsion as the carrier of non-local information, including their ability

to accompany electromagnetic waves and photons of light, including biophotons, travel through

most media without loss, and move faster than the speed of light. While the spins of most

electrons and other subatomic particles are distributed randomly, a torsion field can apply a

pattern of spin to physical particles, and the pattern of spins can encode information and persist

in space.

According to Swanson (2008, 2009a, 2009b) the biophoton field in the body generates

torsion waves and the torsion waves can affect other humans as in distant healing, and inanimate

matter at a distance as well. He proposed that torsion waves carry information as a hologram in

four dimensions (4-D). A person holding a coherent thought hologram sends a pattern of torsion

waves into both the past and the future where they reflect and recombine coherently at another

location in space and time. The brain has a holographic structure, which might make it the ideal

antenna for sending and receiving holographic wave patterns (Talbot, 2011). Swanson proposed

that 4-D thought holograms are ideally suited for coupling to the brain’s holographic structure

(Swanson, 2009a, p. 260-261).

Parapsychology research discussed in Chapter 2 involving the effects of individual

human intention, group, and global consciousness on random event generators appears to

represent the effect of thought forms on elementary particles. Just as intention affects the

randomness of energy in an RNG, a holographic thought form intentionally created by a shaman

or weather worker, or a group with coherent focused attention could apply a pattern of spin to
   137  

elementary particles and shift the electrical potential in the plasma. Plasma is an ionized gas

consisting of positive ions and free electrons in proportions resulting in more or less no overall

electric charge. Plasma is like a “sea of electrical charges” and permeates the solar system (Scott,

2012, p. 71). A buildup of electrical potential differences in plasma initiates an electric current.

Lightning is a very strong electric current in “arc mode” (Scott, 2012).

Conclusions

Asking three successful operators of Reich’s (1954) cloudbuster device about how it

worked revealed very little detailed information. Going back to Reich’s (1954) original writings

might reveal more, but presented here is a hypothetical attempt to incorporate some theories

developed since Reich’s period of research. The cloudbuster has two strengths and influences.

The metal tube organizes the plasma by its attractive forces, changes the electrical/orgonomic

charge potential within the tube, sets up a magnetic field and electric flow that reaches out to a

cloud or area in the sky where it is pointed. Additionally one can assume the intention of the

operator focuses the path with a thought form of the desired outcome.

When viewed from the context of Pollack’s (2013) Exclusion Zone research, the

hydrophilic metal tube of the cloudbuster may attract negatively charged EZ water vapor and

perhaps other negative ions of the air to its inner surface. Free protons, hydronium ions and

perhaps other positive ions build up in the interior of the tube. A cable leads from the tube to

running water. Free running water has even more negative charge, and it sets up the flow of

charge, strongly attracting the positive ions. The negative ions/vesicles build into vertical self-

organizing tubes, extending out into the generally positively charged atmosphere (Pollack, 2013).

The question is: can they stay in a straight line toward the cloud? The Electric Universe theorists

discussed that a double layer of charge is formed in the atmospheric plasma separating potential
   138  

charges (Scott, 2012). Perhaps a double layer tube is created in the plasma. The positive ions in

the interior of the tube are attracted to the negative charge of the running water, so the flows are

opposite. Perhaps radiant energy from the sun keeps the process moving.

Implications of the Findings

Based on the literature review and interview response data collected in Research Study 1,

a tentative model of the mechanism of how intention might affect weather has been created

(Figure 6). This model is explained using the example of a medicine man creating rain.

The shaman creates a thought form of a cloud forming, building into a raincloud, and

raining to the point of making his feet wet. Ceremonies with rattles, drumming, dance, and

chants help him bring the thoughts and intentions of observers into alignment, focus his intention,

and build up his store of biophoton energy or Qi and the accompanying torsion field. The

coherent thought form generates a holographic pattern of torsion waves that affect the zero-point

energy at the focal point and shift the distribution of positive and negative ions to change the

electrostatic or orgone energetic potential in a portion of the atmosphere. The structured EZ

water that forms the water vesicles is also able to receive and transfer information from energetic

frequency patterns.

Diffused water droplets pull together and form a cloud, which continues to grow. The

natural movement of moisture laden air creates waves and vortices where faster layers flow past

slower layers. The vortex motion of the moving damp air may incorporate more oxygen and

negative charge increasing the potential energy differential in the atmosphere, attracting even

more water droplets, increasing the cloud and moisture content to the point of rain. As Schwenk

(1996) observed, fluids are sensitive to influence at the interfaces of movement and surfaces.

Perhaps torsion waves add spin to the vortices in the moving moist atmosphere.
   139  

In this model torsion waves or Qi would be the element of intention that influences

potential energy differences or charge gradient creating attraction, repulsion, and flow. The cycle

is not complete however without the “compassionate” response of Nature. Here the model gets

more meta-physical, but the accounts of weather workers revealed that human influence on the

weather is because humans are part of the whole of Nature.

Figure 6. Proposed mechanism for how human intention can affect weather. Model based on

interview data collected in Research Study 1.

   140  

Of course, the hypothetical models in the example above and Figure 6 are extremely

simplified pertaining to the complexities of weather, electromagnetism, and the structure and

dynamics of water. Swanson (2009a, 2009b) and others have synthesized the research of many,

including Schauberger (1998) and Reich (1954), and formed models that explain subtle energy

and PK effects. However no models were found that relate intention to weather. Therefore this

researcher was inspired to create a tentative model from the research findings cited in this paper.

Future Recommendations

The subtle, minute, vortical energy commonly called Qi or life force energy can be

created, attracted, collected, directed, and sensed by the human body. Parapsychologists and

Russian physicists have intensely studied this energetic force (Swanson, 2008, 2009b). The

science reviewed in Chapter 2 addressed life force energy. The theories, mathematical models,

and research on torsion fields, scalar waves, orgone, quantum coherent water, PK, distant healing

and other psi phenomena are not all congruent and synthesized, however, it does not negate the

evidence that Qi exists and that humans have the ability to control and utilize it. Some people

including yogis, shamans, and Qigong masters train and practice this ability for many years.

Other individuals have a strong natural ability. The human ability to build up and direct Qi, along

with the holographic nature of thought forms, appear to be how humans can affect weather with

conscious intention. Weather is a complicated system, as is human consciousness. This

investigation into the effect of human intention on the weather covered some aspects of weather

and some effects of intention that have been studied scientifically. It is the documented accounts,

however, that answer the question: Can human intention affect the weather? Those individuals

who witnessed the compelling direct results of weather workers’ efforts accept the phenomenon

as real. Awareness of this human ability and our intimate connection with weather, while perhaps
   141  

common in past indigenous cultures, is a profound rediscovery in today’s culture. Indeed, for

many it may be considered a troublesome concept subject to outright denial no matter the

evidence. For some, scientific research strengthens their ability to believe the power of intention,

while others need only be aware of their own experience. It would be constructive if mainstream

science addressed the existence of subtle energies and considered the evidence that the power of

intention may not only influence daily living but also the manifestation of much larger natural

phenomena including weather.

   142  

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Appendix A

CONSENT FOR PARTICIPATION IN INTERVIEW RESEARCH

Thank you for agreeing to be interviewed in this research study, which will be conducted
by Myrna Klupenger as part of her Masters Thesis research with Energy Medicine University, a
distant learning graduate school based in Sausalito, California. Expected date of completion for
the thesis is February 2016. It will be available to the public to read. This form details the
purpose of this study, a description of the involvement required and your rights as a participant.

Information and Purpose:

The thesis topic is: Can human intention influence the weather? Four to six people will be
interviewed who may use different methods to intentionally affect the weather. The researcher
wants to learn about how they attempt to influence the weather and what the experience consists
of.
Your Participation:
Your participation in this study is voluntary and will be recorded. It will consist of an
interview lasting approximately one hour. You will be asked a set of questions that pertain to
working to influence the weather. You may pass on any question that makes you feel
uncomfortable and at any time you may stop the recording, the interview, and your participation
in the study. With your permission the researcher might contact you later by phone or email for
clarification.
Benefits and Risks:
You will not be paid for this interview. You may enjoy sharing your knowledge and
experience and find it thought provoking. After approval of the Masters Thesis document, an
electronic copy of the results of the study will be provided to you on request.
This research study has been reviewed and approved by an Institutional Review Board
(IRB) for Studies Involving Human Subjects cooperating with Energy Medicine University.
There are no risks associated with participating in the study.
Confidentiality:
The interview will be audio recorded, transcribed, and stored by the researcher. Some of
your interview responses may be quoted in the written report; however, your name and
identifying information will not be associated with any part of the written report of the research.
All of your information and interview responses will be kept confidential but will be discussed
with the Professors on her Committee. Should the researcher want to publish material from this
interview and identify you in a future article she will obtain your permission before publishing.

By signing below I acknowledge that I have read and understand the above information. I
voluntarily agree to participate in this interview and study. I have been given a copy of this
consent form.

Signature____________________________________________ Date_________________

If you have any questions or concerns, please contact:

Myrna Klupenger, mklup@live.com, 541-221-3668
   158  

Appendix B

Experience of Weather Workers: The Interviews

Chapter 4 summarizes the responses to the interview questions in the phenomenological

research study of this thesis. Complete narrations are included below. Interviewer’s comments

are italicized.

Participant A Interview

1) Can you describe how you got interested in the activity of working with the weather?

I came upon [the writings of Wilhelm] Reich in the late 1960s. I was an undergraduate

student at the time in environmental science…. By the time I went into graduate school

the specifics of Reich's weather research about the cloudbusting method to bring rain to a

desert environment was something that nobody else in the classical field of meteorology,

or cloud seeding, or things like that, had anything like it. Cloud seeding needs

atmospheric moisture and clouds already pre-existing before anything can be done. And

then there was all these horrible droughts going on in Africa, great starvation. The idea

was that you could use Reich's cloudbuster device to go into a drought region and trigger

the return and restoration of rains.

2) Can you describe your training experience?

I had classical scientific training in aerospace and environmental science at the

undergraduate level. I was at one point considering going into the NASA aerospace

program. [In graduate school at] University of Kansas it was geography with an interest

in climatology. I did this two-year study on the cloudbuster that showed that it changed

the weather patterns and increased rain over the whole state of Kansas…. That was really
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a social breakthrough as well as a scientific one because it proved that Reich was correct

in a big way.

Separate and aside from that, I was doing a lot of self-education investigating

Wilhelm Reich's work. I had a mentor in Florida by the name of Robert Morris, and also

one of my mentors was Dick Blasband. Dick Blasband had done a lot of work with the

cloudbuster too, so I studied with him for a while. Since then I've just been learning more

about Reich's methods and techniques by applying them.

3) Under what circumstances would you consider influencing the weather? This question

was dropped from other interviews, but his response led well into the next question.

Only in extreme conditions of drought. This is not something to be playing around with.

It is quite serious. If you screw up you can trigger a deluge. What's more common of

people that don't know what they are doing with the cloudbuster method is that they make

the drought worse. The basic techniques for using the cloudbuster as well as the accurate

descriptions on how to build one are something that has never been published. It has only

been handed down through the mentor-apprentice system. You have to be a serious

scholar to dig out where the publications are. Some stuff that is published is helpful. But

the Internet for example, is awash with nonsense about Reich, about cloudbusters

especially.

4) Would you be willing to share your preparation and the process? Can you describe your

experience of using the process? His response to the previous question made it clear that he

was not going to tell me exactly how a cloudbuster operation is conducted.

Your interest is in…the issue of intention. That seems to be a very popular thing. Which

is problematic from a research point of view because everything you do has conscious
   160  

intention. Even a cloud seeder who flies a plane up over a cloud and dumps some

chemicals in the top of a cloud mechanistically, like a cancer chemotherapy injecting you

with chemicals to try to boost your immune system, cloud seeders have problems

downstream. But even they have conscious intention. With the cloudbuster, of course

when we go out and we do something, we are intending to turn around a big drought

situation to increase the rains. But I don't do any special exercises along those lines. I just

go out and do it. The device works quite nicely.

The cloudbuster device is like an antenna that is grounded into water that can

actually affect the moisture parameters in the atmosphere over fairly large distances,

we're talking about entire states, as we showed in Kansas.

Participant A told synopses of his successful cloudbuster operations. They have been published

in scientific journals.

5) What have the results been using this process?

I did work in Israel in 1991-1992. They had their worst historic drought for about three

years, and then I went there and within about ten days of operation, turned around the

worst historic drought into the greatest historic amount of rain that they've ever got. It

was more rain than I imagined and it affected the whole Eastern Mediterranean. It wasn't

just Israel. The whole Eastern Mediterranean was under drought and it just turned

everything around dramatically.

I did another operation like that in Libya. They had a 12 year drought, three years

extremely acute, turned it around in basically a couple of weeks of work.

The biggest project I ever did was a multi-year study in Eritrea in East Africa.

Eritrea had 30 years of drought, 30 years of civil war associated with trying to get
   161  

liberation from Ethiopia. The Ethiopians and Eritreans were constantly at loggerheads

killing each other like nothing. Eritrea had just got its independence but they were still

suffering under this drought. [Two sons of] the Italian Ambassador to Eritrea… invited

me to come and with the permission and support of the Eritrean government we did this

project. Within about three or four weeks of work it triggered such a massive rain that

they had not seen in so many years, that the Eritrean government said we want you to

come back. We worked on donor money on a shoestring for the first operation. I said I'll

come back, but I want a five-year project, do a data analysis, and get it published in some

scientific journal. We'll make it a study. I can't promise anything, but this is the track

record, we get good results, so hopefully it will do that for another four years. And it did.

In fact, it produced so much rain in Eritrea and Ethiopia and Sudan, that... This is where

the Nile River basins tributaries are, the Blue Nile, the White Nile. It all flows down into

Egypt where you have the Aswan High Dam and Lake Nasser behind it. Lake Nasser had

never filled. They'd had 30 years of drought. It was built in 1964 and only filled halfway.

In 1998, about into the third year of our work, Lake Nasser filled to over-flowing and the

over-flow lake waters were dumped out through a spillway into the open Sahara and it

created four gigantic new lakes, each of which were so big they were easily identifiable

on Google Earth. You can see them on satellite images - these four huge lakes, so big you

can't even see across, huge. They moved people there by the tens of thousands to do new

agriculture, but unfortunately after that big result Eritreans and Ethiopians went back to

war with each other. Ethiopian jets were flying all over bombing targets of opportunity

and here we are with this device that looks like... it's got these pipes... I don't want to see

anyone in my team getting killed, so I cut the project at that point. It's all top secret. Who
   162  

knows about it? And if they know about it, who believes it? It's remarkable results.

Absolutely astounding results.

I had similar work in California. Dick Blasband and I worked in California

together many years and we ended a couple of severe droughts there using the

cloudbuster. And nobody was interested.

4) Do you experience any resistance to your efforts or to the effect? - That might be from

intentions or actions of other individuals or groups? This question was added after this initial

interview. His applicable comments were spontaneous.

[After ending droughts in California] we tried to get the people in the state government

interested - the drought emergency task force. What I learned was that these people make

money hand over fist during drought. They become big important people when there is

lots of drought… The irrigators can charge more money for the water they have during a

drought. When you have natural rains, suddenly no more state money, suddenly no more

important people when you're not on the news all the time. Everyone has plenty of water,

so the irrigators have to cut back on their fees for irrigation. There is lots of money to be

made under drought disaster, very little to be made under natural rains. So the whole

infrastructure of the institutions of governments and science are filled with contempt for

any kind of thing that could bring natural rains and blossoming of life. It is all very much

geared for the opposite. It's much like classical medicine; it's sickness care rather than

health promotion. It's the same in the meteorology/climatology realm.

He also met resistance following his cloudbuster research for his master’s degree at University

of Kansas.
   163  

And then the high ups in the National academy of science back in Washington heard

what had been going on in Kansas and they put pressure on the department to stop any

further research on this. They threatened to cut off all funds to the entire University if

they allowed this guy [Participant A] to continue doing this work. So… I continued with

my research with the cloudbuster privately but in order to get a PhD I went on to do this

other study which is equally important in many respects on the cross-cultural

investigation of human behavior in relationship to major climate change at around 4000

BC.

5) What is your understanding of how your process works?

I feel this very strongly, that if intention is involved with this, it is at some level that

nobody really knows, so I can't really rule it out, but on the other hand I know about the

life energy. I know about water and these different physical principles through my

experiments, through spectroscopy and so on, and I don't think that it's a matter of

brainpower. I think it’s a matter of something that is out there in the natural environment

that interacts with Nature, with water; water is a very special substance in the universe.

I would say this too. When you are using the cloudbuster… you can feel on your

body the field. As you walk towards or walk away, you can often feel a certain point

where it builds up to a level where you can feel it more strongly, sometimes like a barrier

that you've just penetrated. Like it has a distinct membrane around it, although there is no

membrane in the material sense, its energetic. To some extent we can measure these

fields now. We have a new meter called The Life Energy Meter built from Wilhelm

Reich's original concepts. I'll show you one in the lab.

   164  

The cloudbuster will generate this field around itself and sometimes it is so

intense it can be threatening to your health. You have to back away from it. We usually

use the cloudbuster with some protective measures, remote control devices. When you're

working in desert regions it becomes particularly acute. Reich talked about that the

orgone energy has different states of excitation or pulsation, something where we have to

speak more subjectively than objectively because the qualitative aspects of this are not

something we have a meter for. We have a meter for the quantitative, the charge itself of

the life energy, you can measure this much like you can measure the charge of electricity

with a voltmeter. We can actually measure the charge of the life energy. But the quality

of that charge, whether it is something that is irritating or stagnant, or like it feels right

now, very relaxed and vital, this we have to rely on our senses. Maybe someone will

come up with a meter at some point. Maybe with plant growth you can see some

variances here. Nothing is quite so clear about it.

What we do know is that the cloudbuster can trigger changes in this state of the

energy depending upon how it's worked. And droughts versus rainy conditions are also

expressions of the subjective quality of this life energy. So for example a drought is

characterized by a stagnated kind of quality. The typical feelings under drought

conditions [are] parched feelings on your skin and mucus membranes, but there is

something more, you can actually see an obscuring quality to the horizon, typical in

desert areas, but also during a drought. It usually happens because there has been an

intrusion or a movement of air out of a nearby desert region into an area that is not a

desert. This obscuring hazy quality, which Reich called deadly orgone, DOR, this opaque,

kind of a steel gray quality will come into the atmosphere. Sometimes you might see this
   165  

on the landscape just driving around.... Along the coast of Oregon sometimes you can

stand by the Pacific Ocean and look out and you cannot see the horizon line. You'll

see the ocean kind of blends from blue to gray and then gray up in the sky. That's

because there is a layer of this stagnated energetic quality, which as you go south along

the Oregon Coast turns into terrible steel-gray stuff. As you move north along the coast it

gets a little more moisture into it and it turns into a fog. The marine scientists…call it dry

fog. Literally, you can take a humidity meter and stand 100 yards away from the beach

and have 50-60% relative humidity. You go up to the road and get 40-30% humidity.

Suddenly you're in desert conditions… This is described inaccurately by the marine

scientists, just as it is described inaccurately by the desert climatologists. The desert

climatologists with tell you that it is sand grains, desert dust, and there is dust in it. But

we go into such an area characterized by this stuff with a cloudbuster, when you have this

drought that's really thick and heavy, and use the cloudbuster an hour and suddenly the

atmosphere looks more transparent. You can begin to see the horizon line. There is more

blueness to the atmosphere. It changes in quality - the feeling on your face has changed.

The birds begin to fly around; often they fly around the cloudbuster. I have seen this

many times. These changes will begin to happen sometimes within minutes. The wind

will pick up. It won't be a hot dry wind but something that smells fresh and sweet. It's a

qualitative change. It's like the energy continuum - the life has come back into it. And all

of the secondary chemical and physical properties of the atmosphere and organisms with

change accordingly. It sounds like it's a kind of thing magical thing and maybe it is, but

this is what happens, this is observable, I've made pictures of it. Before and after pictures

will capture some elements of it, especially the clarity of the atmosphere returning.
   166  

Once that happens you go from this steel gray, cloudless sky to something that is

more blue, and then you begin to see the puffy cumulus building, and when you are doing

a rainmaking operation which has certain other techniques, then the cumulus begin to

aggregate and coalesce and build into cumulonimbus and you get your rains. And if you

keep working you can actually build that so it propagates outwards. It's like a chain

reaction, and spreads. And it's not like you are robbing the atmosphere of its water so

someplace downwind of you is deprived of moisture. It spreads!

Participant B Interview

1) Can you describe how you got interested in this activity?

I have my own business [in Albany, New York]. I'm a body-worker and I work with

vibratory tools. I am involved with scalar waves all the time because I believe they are

the key to our health.

Participant B heard about the Environmental Harmonizer, a Light-Life© tool invented by Slim

Spurling and produced by Ix-EL, Inc. in Colorado, and was intrigued because of the air

pollution in her city.

I knew. I didn't have a choice really. It was just one of those moments when I felt that I

was a vessel for the information and go get more of it… I honestly don't feel that I had a

choice. [When I heard about the tools] it was like a surge through my body that said I

have got to get out there.

2) Describe your training experience.

I went and trained with Katherina [Spurling] and I take a lot of classes anyway, always

learning about sacred geometry on my own, and trained with Bill Reid, the co developer

of the tools, so I went to Colorado and spent four days with him. Vesica Institute [in
   167  

Asheville, NC] is huge about sacred geometry, so I've done some training with them [on]

biogeometry, amazing; amazing things to offset the dangers of cell phones and what they

are doing to our atmosphere. Incredible people doing wonderful things….

Once I went and trained with Mrs. Spurling, the more I read about the research

and places where some had gone and really affected the skies, and how that even affects

people and they’re in better moods, and how all these interesting things happen when you

improve the weather. When I got back here… I just asked a bunch of my clients that I

have known for 15 years, would you be willing to be part of this project and see what we

could do here.

3) Would you be willing to share your preparation and the process? Can you describe your

experience of using the process? Her response was related to the preparation and process of

the group she organized to use the Light-Life© tools to influence the weather and air quality.

The tools called Environmental Harmonizers and Storm Chasers incorporate sacred geometry

design and are made from copper plated with silver or gold. When a special sound recording is

played near the tool, the range of influence is increased to several miles (Anderson, 2012).

I asked people if they would be willing to invest a small amount of money and let's get a

group of these going around town, and set up a time each month to set our intentions

together to clear air pollution… If there is a big huge wind, I would call a few folks that

have the larger Harmonizers and Storm Chasers and we would run them together

intending to diminish the wind… Since six years ago, we're running 14 to 20 of them, all

working in this area… Once a month, the first Tuesday of the month …everyone sits and

meditates, intends for the Harmonizers to be activated and at 7:00 pm we all activate
   168  

them together…. We’re working on the weather, as well as the water and soil, but

definitely working on air pollution.

You don't have them activated with sound all the time. There are a few people

that do run them 24 hours, activated with sound constantly because their bodies can

handle it now. I'm not one of those. As Slim had said, if you do it an hour in the morning

and an hour in the evening that could take care of it. The problem is that since Slim has

died we have more and more issues in the air of course, with satellites, electromagnetic

pollution, so it feels that running them longer than his original suggestion is better,

because there is so much going on in the grid. Some people actually dowse the amount of

time that they do it. Everybody is different in that group in how they handle this. I just

know how I feel and there are days where two hours is plenty. That's all my body will

take. It's very powerful. You’re introducing these light frequencies and they do a lot of

clearing, a lot of clearing as far as the environment and in the body. Clearing the biofield.

She described how she felt physically and emotionally around the activated tools:

Sometimes it can be a very vulnerable feeling. Sometimes there is such an increase in

energy that it’s great. Sometimes after it's shut down and there is time to integrate and

process that the light frequencies have really supported changing some patterns that may

not be so healthy, so some things can come up to clear and deal with. I've had so many

relationships in my life abruptly change. Intuition - if there is anything I could say that

I've noticed the most [it’s that] I can just have a thought and it's right there. It has gotten

so heightened from being around this level of sacred geometry that I don't question what I

get. I don't feel that I need to dowse; it just tells me. That's most of the time. Sometimes

I'm extra sensitive. I can't really be around people, because I feel that I pick up on their
   169  

stuff so easily and really require alone time because my vibration is being raised so much,

that I just need to honor that. Sometimes I had gone weeks where I would run it 24 hours

a day and I would get so sensitive to everything that I would need to take a break. When

that happens we put a ring around it. It keeps it contained, so it's not toroidly going out in

this big field anymore. So that's how we rest the Harmonizers.

Comment of physical effects:

You don't know until you have some time with them what the effects are. It's not some

dangerous thing. For me I've actually had rashes. It's really done some clearing in my

body… It's completely normal to go through some detox. And it's a good thing. We're

raising the vibration of the planet.

4) Do you experience any resistance to your efforts or to the effect - that might be from

intentions or actions of other individuals or groups?

Like politically? Not me personally. I held back and I kept this really underground until

last year and then I put it on my website. I put a map; I showed them all; I decided that I

wanted to come out, and what ever it is it is. But no, there hasn't been any backwash. But

I was wondering about that. I did try to hook up with this one college locally that does

pollution studies. But nobody wanted to return calls so I let it go. So I feel there was

something there. I've [only] gotten to first base about just even sharing about the

harmonizers. I think for some it's just small enough where it's not a big issue.

5) Have you tracked the results? How? What were the results? How did it affect you and

others around you?

[The people in the group using the tools] sometimes share with me. Sometimes I'll get a

call from someone that said, "I just watched the winds diminish”, or “I watched the
   170  

fencing in the clouds really the brim of it all go out farther because this many

Harmonizers were going. It's very interesting what people share with me. Some will say

that a chemtrail will disappear… or all of a sudden the clouds are much more billowy, or

they can almost see where pollution has moved sometimes…

It's a very hard thing to track. Are the harmonizers doing it? There have been

quite a few articles in the paper about how much the air has improved and particularly in

certain areas and town, and intuitively I know that the Harmonizers are a big piece of

that…When they write about it in the paper they talk about that it is because they’ve

gotten stricter pollution control on this or that, and that's good that that's going on, but I

don't feel that that is what it is. It's tricky. It's a very hard thing to be tracking what a

scalar wave is doing.

The next time I move I want to… be more aware of the pollutants at the beginning

and then track them better and see what's going on when we run more harmonizers… I

did not have proof of the amount of carbon monoxide. We just started with building this

field with the harmonizers. I was new at this. I'm not a scientist. I don't have a strong start

to share with you, except that I am a deeply intuitive person and the tools make you even

more intuitive, and the air is better here. And when I do check reports on certain days, it

is consistently staying really well when it used to be very erratic here. We have cement

plants spewing all sorts of horrible things. It's consistent. These people are committed,

and are definitely activating sound to these beautiful, beautiful Harmonizers and

continuing to keep this field built here. A lot of them are running 24 hours a day.

Even with a small Environmental Harmonizer I’ve seen some winds checked. In

the last few days we've had some really big winds, intense up to 40 mph, and I've had the
   171  

Storm Chaser going on and off for the last two days and within an hour things get quiet,

then I rest it down so my body can handle it. Otherwise, if I keep it going all the time

with that one I can get a headache later. Things just quiet down. It's really stunning.

Amazing.

6) Can you describe your understanding of how this process works?

Slim talks about the Storm Chaser, I do own one, a harmonizer about the size of a soccer

ball. He developed that one because of the increasing levels of pollution as well as the

tornadoes and hurricanes. Because it is a much bigger one it is obviously going out bigger

distances and has more capacity to handle the intensity of these. What they do, my

understanding is, since its positively charged ions that are going on with this, and they

have a counter-clockwise spin, call it a negative spin, either one, they pull the atmosphere

down, that's really the issue. So when you produce the positive ions that are produced by

these scalar waves it's basically taking the charge out of the hurricane or tornado. And it

takes some of these bigger [tools] to be able to handle that. This section was not clear to

me and when I asked for clarification by email (included in Chapter 4) it was still not clear.

The Harmonizer, since its sacred geometry, is supporting Nature's natural field.

They are going to go ahead and do their work when they are activated with sound. It's the

scalar waves that are allowing this to happen. I feel that because some of these subtle

energy tools are vibrating faster that the speed of light that intention can be a big part of

this, increasing the power of what happens; particularly with the Lost Cubit, because it is

vibrating at the speed of thought. I find that very intriguing and interesting. We have a lot

of Lost Cubit Harmonizers running in this Capital district area.

   172  

You're basically loosening the toxic chemical elements in the polluted air and

then they get transmuted due to the fact that you are creating scalar waves with the sound

so when that happens the sound is like a solvent. Then these chemical bonds disintegrate,

they loosen, and you are breaking down molecular bonds that were toxic into components

that are no longer toxic. How could you not want to do that everywhere? It's amazing to

me.

I'm moving to New Mexico and I would like to contact the Santa Fe Institute

while I am there…and see if there are some folks that understand transmutation and can

help with this. I don't have that level of knowledge about when you're actually

transmuting carbon monoxide to nitrogen, what's actually going on. I would like to learn

all that.

Participant C Interview

1) Can you describe how you got interested in this activity?

I was interested in Reich's work, initially his biological work, so I subscribed to the

Orgone Energy Bulletin and an article came out in one issue, describing how these pipes

when pointed at clouds would cause the clouds to dissipate. So I immediately went down

to Lakewood, New Jersey; I lived near Philadelphia at the time, to visit my friend Arthur

Steig who is the brother of William Steig, the cartoonist, who was very close to Reich.

Arthur was very interested in Reich's work also, and we put together three metal pipes

and went to the lake there in Lakewood and joined the pipes by a cable and put it in the

water and pointed the pipes at a cloud. These were 10 ft long pipes that we got at a local

electrical supply place. And lo and behold these clouds would dissipate! We were excited

and amazed. It was a public site where we were working by the lake, and some other
   173  

people observing us said that's really quite amazing. That was my introduction to

cloudbusting.

Then I came back a couple weeks later, Arthur and I being good friends, and we

decided to do some more work, and this time the sky rapidly clouded over. Arthur's

wife…knew we were doing this kind of work, and she came out because she noticed the

rapid changes in the sky and wondered if we had caused that. It is hard to tell when you

are doing this kind of work whether you are causing it or not. But when you see it right in

front of your eyes, that is, the clouds breaking up, that's very convincing. That takes place

within a few minutes.

2) Have you had any training? If yes, please describe your training experience. Participant

C and friends trained themselves by studying the work of Wilhelm Reich.

I continued to do work with the cloudbuster over the course of several years. I built

different varieties of them and I had a very large one built out of metal with a motor that

would move the pipes around, it was very large. By then I was very involved in doing

this work, because Reich had died, and very few people know how to do it and I felt

responsible for keeping the atmosphere clean in the Philadelphia area, and for making it

rain during periods of drought. So I did a lot of these operations over the next 30 years. I

wrote many of them up and they were published in the Journal of Orgonomy, which Dr

Baker was the editor initially and later I became the editor, and Dr Charles Konia is the

present editor.

3) Would you be willing to share your preparation and the process? Is it basically moving

the device to the location, when the weather is such that you want to change it, primarily to
   174  

break drought? That's right. See question 5- the process and results are combined in the

narrative.

Trevor Constable has another method, As far as he's concerned and I think there is a lot

to what he said, the main thing is that you have to get the pipes moving, something has to

be moving through the atmosphere, either you move the pipes from the ground or you

ground them into water which is moving or you can actually put the pipes on the top of a

car and drive the car. As you move the pipes through the atmosphere, changes take place

in the weather up ahead of you.

Describe your emotional state or state of mind.

It was excited, because I'm always excited when I go do this kind of work. Other than

that, I was calm, relaxed, and anticipating doing the work.

You don't do any particular thing like meditation or anything like that to prepare? No, no.

Not at all.

Can you say more about your experience of working with the cloudbuster? Comment on physical

effects:

Before I got it automated to be able to operate it at a distance I would be right next to the

device. And after working with it for a half an hour I would be shaking all over. That's

one example. It would take me one or two days to recover. As Reich said, cloudbusting is

not good for you. I got chronic fatigue syndrome as a result of operating.

4) Do you experience any resistance to your efforts or to the effect - that might be from

intentions or actions of other individuals or groups?

No, I don't tell anyone about it. I just go ahead and do the work. There's no resistance that

I know of.
   175  

5) Have you tracked the results? How? What were the results? How did it affect you and

others around you?

I usually use recorded newspaper articles, television reports from the weather. In some

cases, as when I was in Israel, I had contact with a weather station.

Now in Israel we got fabulous results. A friend of mine who was a wealthy Philadelphia

businessman was concerned about a severe drought they had had for several years, and

the Sea of Galilee was down to rock bottom. He had heard about the work, and I had

known this fellow for many years. And so he called me and asked me if I wanted to go

over there and try it out. So of course I did. My wife and I went and we had a student

helping us over there. We had contact with a Jewish committee who paid our way. There

was an engineer who we knew through some people and he built the cloudbuster and it

was mounted on a trailer, which we towed with a car. It had about six pipes, not very

many. We went from Haifa, which is in the northern part of Israel all the way down to

Eilat, which is in the southern part on the Red Sea, doing cloudbusting all the way,

making stops here and there. We started out in the most northern part of Israel by the

Mediterranean because you have to anchor the cloudbuster in water. The first day we got

no results whatsoever that we knew of. The forecast was for no rain for at least a week,

[the best forecasting at that time]… So we went back the second day, no rain was

forecast, but within ten minutes of putting up the cloudbuster, the clouds started

spontaneously forming in the sky. That was very exciting to see. And by the time we left

the site an hour later it was raining. So it continued to rain, and we left and went south.

We would stop in various places and work the cloudbuster and the rain just followed us

wherever we went until we got to the desert. It finally rained in the desert and it washed
   176  

out the main road in the desert. They had snow in the mountains and copious amounts of

water in the Sea of Galilee. We broke that drought. We started reporting to the official

weather station. They were interested in it, but they felt that it needed more work,

because they were afraid it could go out of control. We were supposed to set up a student

trained in the operation there after we left, but the American Jewish Committee copped

out and they didn't support the student. So we left.

6) What do you think is happening? What is your understanding of how the cloudbuster

works with the atmosphere?

I think that the best explanation is still Reich's. That it changes the distribution of orgone

energy in the atmosphere… You have to break up the even distribution. When you have

an even distribution of energy in the atmosphere clouds can't appear. You need to have a

separate concentration of energy for moisture to move to it. Then you get clouds.

I did a lot of these operations and published the results and I found a few things

that other people hadn't found including Reich, or if they did find them they didn't report

them. One was the general movement of the weather, which I wrote up in an article and

published in the Journal of Orgonomy that has to do with high-pressure systems and low-

pressure systems, how they are created and what happens to them and so forth. The other

thing I reported on, although not very extensively, was the influence of the operator on

the whole operation. That was very important, and remained so for me. Without

understanding that the operator has an influence on the operation, it is very difficult to

understand certain problems that come up. But I discovered this after working with

Robert Jahn and Brenda Dunne at Princeton University. They had discovered that

ordinary people could influence random generators just by thought alone. I came across
   177  

their work and studied with them and was able to demonstrate to myself that this is truly

a fact, that the average person can influence these things. And it seemed clear that the

average person could influence many other things by thought alone. So I wondered if it

influenced the cloudbuster.

I got my answer one day when I was approaching the cloudbuster on Point Reyes,

and as I got near it, I started wondering about how to operate it, and all of a sudden the

sky began to change and a breeze came up. That usually only happens when you are

doing cloudbusting, after you raise the cloudbuster, just within a few minutes of it. There

is a very direct correlation between raising the cloudbuster pipes and a change in the

atmosphere, as expressed by the breeze or the wind coming up. But here it was happening

when I was still about 100 feet away! [My cloudbuster was] hooked up to a 60 ft cable. I

didn't want to get too near it because it had a tendency to make me sick. So I was

approaching a control box for the cable, 60 ft away from the cloudbuster. The cloudbuster

was in a down position. Never the less, the wind came up. As Reich pointed out many,

many times, it does not work mechanically. There are other things involved.

Because of my work with Robert Jahn and Brenda Dunne at Princeton on the

effects of human intention I began to understand that I was influencing the cloudbuster. I

formulated the idea that the cloudbuster, and the atmosphere, and myself form a

functional unity, we're one thing in a way, and so when I begin to think about it, it starts

to happen. I think this is true for anybody who works with the cloudbuster. Now they

may admit or say, "well I don't think about it" but the fact is that if you are going to do

cloudbusting, as you approach the cloudbuster things will begin to happen… Although I

haven't done any cloudbusting in several years, except for some experimental stuff I was
   178  

working on, I think that this is an important factor and the sooner the cloudbusters

understand that, the more they're going to get better results... How you think about things

is a major influence on the kinds of results that you get. You can use the cloudbuster very

mechanically and all you'll get is mechanical results. You may get a storm or two, but

you'll never be able to get a big storm going and direct it where you want it to go... But I

could be proven wrong. There are ways of doing experiments.

Participant D Interview

1) My understanding is that you have had experience working with the weather – Can you

describe how you got interested in this activity?

I am interested in the world as a whole. That includes our planet, the ecosystem, the

weather, how we as humans influence that, and how the environment also influences us.

As I see it, we’re all in this together.

2) Have you had any training? If yes, please describe your training experience.

If you remember, my experience that we spoke about was seeing other people that could

influence the weather, like Rolling Thunder, the Cherokee medicine man. So it has been

from working and seeing indigenous people that have those abilities. I would not be so

bold to say that I could influence the weather.

Participant D narrated experiences that she observed and one that was told to her by a friend.

She has incorporated these experiences into her life. Therefore they were included under

“training”.

I first met Rolling Thunder in the 1970s at the First World Symposium on Humanity. He

was such a delightful human being. I am also part Cherokee, and so I was very, very

interested in meeting a Cherokee medicine man. Rolling Thunder was the most humble
   179  

type of person you can imagine. He was a brakeman on the railroad, I think for Southern

Pacific Railway all of his life. Many people knew him in that arena by his other name,

John Pope, but those that knew him and saw him when he was doing ceremony knew him

as Rolling Thunder, and recognized him as a very, very powerful medicine man.

The First World Symposium on Humanity was just an amazing event, and how I

even got there was quite amazing, too. I had a dream. And I think dreaming is also part of

the whole system so that's why I'm bringing it in. I had a dream that I was on the

ferryboat and the boat was going into dock. And then I looked up and saw that no one

was steering the boat. And I got extremely scared. But then I saw a light, and I saw that

the boat was being steered by something greater than a human, and that the boat was

coming into this dock and the whole harbor was filled with light. I woke up that day and I

thought, "Oh, that is a sign of some kind", and that day a friend called me and told me

about the First World Symposium on Humanity, that it was going to be in Vancouver BC,

that she was taking a ferryboat there, and did I want to come with her? And so I said

"yes." I was living in Alaska at the time.

Now my experience with the environment on the way there was quite profound.

When we went through the Queen Charlotte Sound there were 40 ft waves! And all we

could do was lie on the floor because the ferryboat was pitching so much. All I kept

doing was visualizing that light guiding us into the harbor safely. Now, whether or not

that helped, I don't know, but it certainly helped me feel more comfortable! Laughs. I

remember lying there on the floor of the ferry and seeing that light, just visualizing the

light. It was an amazing storm. We safely went through it and everyone was fine and we

arrived. That was my first experience of the Symposium on Humanity.

   180  

There were many people there of many different spiritual paths. There were Hopi elders,

Dakota elders, Stephen Gaskin from the Farm, Patricia Sun - there were all sorts of

leaders. Pir Vilayat Kahn, a spiritual leader from the Sufi order led a universal peace

dance with a thousand people. It was well attended; there were about a thousand people

there. It was an amazing event that actually changed and shaped my life.

But the part that I wanted to tell you about was Rolling Thunder. He was quite

personable. He told us he was very supportive of young people; he was very supportive

of women's rights. He was very supportive of young people that wanted to follow

indigenous ways. He said that the "red skin didn't always show up on the surface". And

so, unlike some tribal leaders who have been very opposed to white people practicing the

ancient traditions, which is very understandable because they have been so ripped off

traditionally, by their land, their customs, and everything else. But unlike that, he was

very willing to share ceremony and share community. And he had a community in Carlin,

Nevada, which I later visited, an intentional community called Meta Tantay.

One thing that happened during the symposium was Rolling Thunder would talk

to us and he said things like "We need this bright sunshine to help lift our hopes, lift our

belief in humanity and the goodness of mankind, and our ability to transform all the

difficulties that we will be facing.” And he told us that at the end we would have a

cleansing rain. He told us that from day one. And indeed it was beautiful and sunny the

whole time, a ten-day symposium. And at the very end, during the final ceremony that he

was doing, a big storm with drenching rain came. And so he was able to... I don't know if

that was control the weather, predict it or influence it, but I think it would be more

accurate to say that he was in tune with it.

   181  

And another remarkable thing happened. Leonard Peltier, now an Indian elder,

had been imprisoned, some say wrongfully, it's been 30 years now. Back then it was

recent and we were going to do a ceremony for his well-being and safety, along with a

ceremony for the Symposium… For this ceremony Rolling Thunder said it was very

important that we go downtown. The symposium was in downtown Vancouver but we

went to a rather populated area of downtown, like a busy street. He did prayer and he

always used his medicine bag. He had a flicker feather that he would keep on his

medicine bag that was just beautiful. The flicker feather was part of his healing medicine,

and I mention it because later I had an experience with that. He was doing prayer. There

were a lot of people there. He was doing the prayer ceremony with the feather, his

ceremonial pipe, and so forth, and he was praying to the heavens. It was beautiful and

sunny, just glorious, and in the middle of the prayer he held his arms up into the sky,

looked up into the sky, and seven eagles flew over our heads. In my whole entire life, and

I grew up in eagle county, I have never seen seven eagles flying together, never. I've seen

multiple eagles on trees. I've seen lots of eagles solo, but I've never seen anything like

that, and it was at the exact moment that he held his hands up and looked into the sky.

And so not only was he able to be in tune with the spirits of Nature, but also the spirits of

the Winged Ones, which are part of Nature. That was something that I'll never forget.

[Rolling Thunder] was very humble. People would ask, "Ah! How did you do that?" He

basically said that it wasn't he that did it. It's that all of us are part of everything and this

is happening because of our powerful intention and our prayers. He was very humble and

never said, “Yes, I did it".

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I also have a story that I wanted to share with you from my dear friend Gregg

Braden... He's a wonderful, wonderful sweet man. He's an astrophysicist... so he studied

the physics of our planet and how our planet works. He's done a lot of study about the

weather and climate. He told me this story.... There was a terrible, terrible drought in

Arizona/ New Mexico where he was living at the time. It was terrible, crops were dying,

farmers were really suffering, and he had heard about the Navajo and Hopi weather

ceremonies, and so he wondered if he could get one of the Navajo or Hopi elders to do a

ceremony. He approached the tribe living close to where he was and got together with

someone that said, “Yeah, let's go out together and do a ceremony." Gregg was all

excited, so he got ready, got his medicine bag and things together, and met up with the

guy. They go out onto the high desert and they drive, drive, drive, 20 miles this way on a

dirt road, 20 miles that way, They've gone a long way and they're in the middle of no

where. Gregg is expecting this great big ceremony and is all excited. So they get out of

the car, Gregg with all his gear, but the guy has nothing, and then they walk for miles.

Gregg is excited, but wondering why the guy didn't bring much for ceremony. Eventually

they stop and the guy says he'll go over to this overlook to prepare a little bit, so Gregg

starts laying out all of his things, his sage, his rattle, all this stuff he back-packed in for

the ceremony. The medicine man stood out on the overlook for a few minutes, and then

he came back and he said, "OK, let's go!" Gregg said, "What? I thought we were going to

do a ceremony?" The medicine man said, "Oh, yeah, I did it". Gregg said, "What? What

did you do?" The medicine man said, "I stood there and imagined that my feet were wet

from the rain." Gregg was a little disappointed after such a build up. But the medicine

man said, "Let's go have some lunch!" As they were driving back, huge dark clouds
   183  

started to form in the sky. It hadn't rained in two months. Gregg's thinking "Oh, my

gosh." By the time they got back into town in was pouring rain.

There is a teaching point on that. The reason he told the story was that when we

do our prayers, our affirmations, and so forth, it is important to see it as if it is so. This

medicine man simply saw it as happening or as already happened, rather than praying for

something in the future. There is nothing wrong with that, but the power in this particular

ceremony was that he felt his feet being wet. He felt that there was so much rain that it

made his feet wet. He saw it as so, rather than praying for it to be so.

Gregg Braden tells a similar story in a video (Braden, 2007), but Participant D was not aware

of it.

For some reason in my life I have had the great honor to study with many spiritual

teachers. I don't know if you know of Karmapa? He is a Buddhist leader similar to the

Dalai Lama. There are many sects of Buddhism and Karmapa is one leader of a Buddhist

sect. We were in Alaska and Karmapa was doing some sort of empowerment in Canada,

so we went there to see him and get his blessings. The monastery as they often are was in

a pretty remote area on a back road. We were traveling by car up to the monastery with

Karmapa and his other monks and a huge snowstorm hit. The car slid off the road. We

were all so worried because Karmapa and his monks were all in their little monk robes

and sandals. I'm in my parka, my sorel boots, and my long underwear, and here they are.

We started to panic a little, but Karmapa was just smiling the whole time, not a bit

worried. We were in a very, very remote area, and thinking, “Oh, my gosh, what are we

going to do?” We got out of the car, Karmapa just kept smiling, and the snow stopped.
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He said not to worry. And about 10 minutes later this huge 4-wheel drive truck with a

winch came by, pulled us out of the snow, and we were on our way. Laughs.

I have many stories like that, of other people especially, and it has given me a

certain empowerment to see possibilities. That not only we can influence the world

around us, but a 4-wheel drive truck with a winch! - What were the chances of that

showing up? Again, this was that same type of prayer. It wasn't "Help, we need

something”. It was "Oh, help will come. Help is here!"

In your experiences with Rolling Thunder did you do any training - in Carlin for

example?

Rolling Thunder’s training was about being a good person. It wasn't about doing anything

magical or that some ceremony would make a difference. What he would train people in

was to be good to one another, be kind to one another, help one another, be ecologically

minded. The community was growing crops and it wasn't easy to grow crops there,

because it was high desert and sandy soil. He would teach people practical things about

how to work with the land. And mostly he practiced prayer. His prayer was something

that I loved, because it was so simple. It was more like a conversation with God or with

Nature, just like you were talking with your best friend. He prayed for all sorts of things,

for guidance, for the crops. He would pray for the seeds before they got planted. He

would show people how to use prayer, and he always encouraged people to do it in their

own way. Not to follow his way, but to follow their own heart about how to do that.

Some indigenous leaders have very specific ways. I've gone to long house ceremonies

where you had to twirl a certain way before you entered the longhouse, you had to say
   185  

certain things, you had to do it all a specific way, but Rolling Thunder’s way was just to

be true to yourself and find your own way.

3) Would you be willing to share your preparation and the process? Can you describe your

experience of using the process? State of mind, emotions, beliefs, etc.

I am a Universal Life Minister, and I conducted a marriage ceremony for two friends of

mine on Orcas Island. The marriage ceremony was outdoors in a madrone forest next to

the sea. I went early and did a preparation ceremony to bless the area, did prayers to ask

for blessings upon their wedding. And it was very rainy, and so I did ask, "Could

you...(chuckles) could we have a little sunshine? It would be so lovely". I imagined it

being very, very beautiful and sunny for their actual wedding. This is part of what I want

to say about influencing the weather - I just imagined it so. And prayed for the highest

good. So at the actual time of their wedding the clouds parted, the sun was fully shining,

and as they said, "I do", two eagles started soaring right over their heads. It was

remarkably beautiful and magical. And that it was two eagles that seemed also to be a

couple was such a touching confirmation of their love and connection. They are a dear,

dear couple that is still happily together. That was an experience where I asked and I saw

that the weather was going to be beautiful, but to go so far as to say I influenced it… I

think I may have influenced it because I am part of it.

Because of my study with Rolling Thunder I very much adopted his way. I have a

patient that has a severe brain injury and because of the electrical malfunctioning in her

brain, electrical storms just about level her health-wise. She sometimes seizes during

electrical storms. She came from a place where they get a lot of electrical storms in the

summer to the Oregon Coast where we don't get electrical storms very often This event
   186  

happened just last summer. I was outside working in my garden and I saw the beginnings

of an electrical storm coming over from the East. I knew that she was down the coast

about fifty miles from where I was. And all I did was I saw it, and I said "Oh dear spirit

of electrical storms, you're so beautiful, I honor you, I think you're lovely, I just wonder if

you could spare this woman and not head on down the coast. She suffers so much and if

it's anyway possible for that to happen, I would love for you to consider that." And then I

just did a little thing with my hands, kind of took my palms, and with an ever so gentle

loving embrace I imagined the storm going back to the east, kind of pushed my hands

from west to east, saying, “Please, if at all possible that would be so nice”. And it just so

happened that the electrical storm did not go down the coast and she did not have a

reaction. Whether it had anything to do with what I did, I don't know. I can't say. It wasn't

like Rolling Thunder, where you could see that he did this and that happened. It was a

prayer. What I have found in general is I do believe in the power of prayer. And so I

think my prayer could have had influence on that particular situation.

4) Do you experience any resistance to your actions or to the effect?

No. Because I never talk about it! Laughs. I'm sure if I talked about this publically there

would be some reaction from other people. Laughs. You're the first one I've talked to

about it.

5) Have you tracked the results? How? What were the results? How did it affect you and

others around you?

I haven't done that. I have never really tried to change the weather. I have tried to work

with the weather and be in communication with it and be one with it, but not to force a
   187  

change. I did ask very nicely for my patient for the weather system to move the other way

and it did.

Weather is such a broad topic. When I lived in the Brooks Range above the Arctic

Circle we had of course extreme cold, cold weather. This is a little off topic but worth

mentioning. I became very friendly with the Northern Lights. I got to where I could hear

them. I'd be in the cabin and I'd hear, it's not like a sound that you hear with your ears, it's

very hard to describe, but I would hear the energy of them, and then I would run outside

and they would be dancing all over the sky. The Northern Lights above the Arctic Circle

are sometimes so bright you can see your shadow. So I learned to communicate with

them in that way. I've always had a special place in my heart for the Northern Lights and

I feel that is a weather system. It is a solar flare. It's not that I've ever tried to influence

them or tracked it. However, once I had a very life-changing event while I was praying.

Again, prayer is a very big way for me to communicate with Nature, with weather, with

God; to me it's all the same. And so one time I was at a crossroads in life, a very big one,

where I had to decide what to do in my life. I got that sense that one feels from the

Northern Lights. I've heard other people mention it too, not just me. And I ran outside

and I looked up. The Northern Lights formed a complete and perfect Yin Yang in the sky

and then just burst out into all sorts of colors, purples and blues and blacks! Just

exploded! I felt that it was an answer to my prayer, to just go ahead and go for this big

life change. And so I felt like I was in tune with the weather in that circumstance. I feel

that the weather often gives me answers that I am asking in prayer for a certain situation

in life. I've had many, many occasions that the wind just comes up from nowhere and
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circles around. I've had the wind come and speak to me multiple times. One minute it’s

calm and the next minute here's the wind with a particular message.

6) Can you describe your understanding of how this process works?

I think if you want to look at it scientifically, the quantum level is one way of explaining

how this happens, because in quantum theory we all affect and are affected by a field. So

in other words if I, on one side of the planet, do a certain thing it affects someone else on

the other side of the planet. Everything that we do affects another because we're all

related in this field. That's part of quantum field theory. Arny Mindell can explain it a lot

better being a physicist and so can Gregg Braden. Gregg and Arny both talk a lot about

this, they study it with electrons. I can't explain it well, but I feel it.

It's like, for example, when the big tsunami hit Indonesia in 2004. It was right

after Christmas and we were traveling from California after seeing my grandkids back

home to Oregon. We were caught in the biggest snowstorm I've ever seen. The signs on

I-5 were covered; you couldn't even read the exit signs. I'm used to snow. I'm from

Alaska. But I experienced something internally which, all I can say, was like a meltdown.

I became hysterical, I started crying and sobbing, and Brian, my sweet, sweet partner was

kind and somehow managed to get us through this incredible snowstorm and into the

hotel where we were planning on staying. This was no small feat. We had to drive

through a snow bank about 4 feet tall in a Subaru. Once we got into the hotel and had

Internet access and so forth, we saw what had just happened with the incredible tsunami

and earthquake in Indonesia and all the lives that had been lost, and then all of a sudden it

made sense to me. Now how that worked, I don't know, other than the Field. The field
   189  

theory makes sense to me, that we're all so related. I felt what was going on over there,

although I didn't know it until later.

Participant E Interview

He prefaced the interview by saying:

Some of what I do I'm not going to talk about. It's based on Wilhelm Reich's

discoveries.... The technology is very, very, very simple. It's a hollow steel pipe that you

put in water, and you point it at the sky. It's very simple to do very badly....There are a lot

of people out there running around, sticking pipes in water, without any idea about what

to do. So, I always keep [that information] to the side…. It can be a problem; it can be

chaotic if people start doing it without training. They can increase drought. Occasionally

they actually cause some pretty severe weather. Mostly what they do is interfere with the

natural rhythm of things.

The other part of what I do is I spent ten years with an Indian medicine man who

had rain medicine. He didn't use Reich's work. He had a traditional approach to things.

That’s the part I'm willing to talk about.

1) My understanding is that you have had experience working with the weather – Can you

describe how you got interested in this activity?

I went to find this Indian [Sun Bear] when I was 30 years old because of some things he

had said about earth changes, and I spent about 10 years with him. At the same time,

within a few months of meeting him, I happened to meet this guy who knew Reich's work

very well and so he was a rainmaker. Now the Indian was capable of pulling moisture in.

I've seen it. I saw it over the years many, many times. The guy in Idaho that was doing

Reich's work [Jerome Eden], had this instrument of pipes grounded in water and he also
   190  

had abilities to draw rain. This was in Eastern Washington, North Idaho. I was from New

York where it rained every three days whether you wanted it to or not, and out West it

never rains... So I kind of thought that you come out West and a lot of people know how

to make rain… I didn't realize [at first] that I had exceptional contacts here. However, I

was interested and I always loved [weather]. In Albany, New York, where I grew up we

had the Hudson River Valley thunderstorms through the summer, some of the most

magnificent ones you'll ever see and I loved them. I've always had this special affinity

and appreciation for weather - snow, rain, you name it. That's how I got into it, and then I

found out that I had some, you know, above average abilities with it. Let's put it that way.

2) Please describe your training experience.

With [Sun Bear] it was a question of reorienting the way I looked at the world. He was a

traditional Indian, an old-timer. He's passed now. I began doing basic ceremonies, sweat

lodges, pipe ceremonies, ceremonies to welcome the sun in the morning, to welcome the

sunset and the moon, and I began to understand Nature in a whole different way, as a

relationship, to the plants, to the animals, to the sky, to the stars, to the sun, to the moon.

And I began to understand that I was part of Nature; that I wasn't superior to it; that I had

some abilities that some of the other creatures of Nature didn't have, but that there was an

equality, a co-dependence all the time. As a part of Nature I could understand it better

and I could also sort of merge with it. So my gardens grew better, my relationship with

animals got better, I began to appreciate the weather more, and things like that. It's not so

much praying that you do when you're rainmaking, it’s a relationship; it’s a conversation.

So with some of the ceremonies that you do, it’s not the ceremony itself that produces the
   191  

effects, it’s the fact that you took some time out of your life to sit down and explore your

relationship with Nature, the weather in my case.

I worked with Jerome Eden, a long time student of Reich's. I started out with

Reich's basic discoveries of...what the Chinese would call chi; Indians would call prana,

or the cosmic consciousness. It’s a primordial energy, present in all of space, present

inside of you. It's why we're alive. It’s the energy in Nature that mechanistic scientists -

they're running around it all the time, its too frightening to them in some way. It pulses.

It's present in the atmosphere. It's attracted to water, very present in water. And there's

ways of working with it. And so I studied Reich's work very intensely for three or four

years under Jerome. A lot of lab experiments with microscopes, watching things down at

that level, and some basic scientific applications. It has been determined; it is a fact that

there is an energy present. It's not just a theory or a sense of something. You can measure

it. You can do things with it. I studied Reich's work very strongly and I have ever since. I

put the two of them together. Reich was a natural scientist and you know the traditional

peoples, the Indians, they were magnificent natural scientists. They survived quite well

here before the Europeans came. They understood Nature. They understood the laws of

Nature. They understood how Nature worked and how it didn't work. So, I put the two of

them together. I was just fortunate.

3) Would you be willing to share your preparation and the process? Can you describe your

experience of using the process? State of mind, emotions, beliefs, etc.

As I said, it's a relationship. Let me put it this way, scientifically. We know without

question that every action has a like and equal reaction. So, you wake up in the morning

and what's the first thing you do? You check the weather. Everybody does. Is it cloudy,
   192  

rainy, or snowing? Everybody checks the weather if for no other reason than to determine

what clothes to put on for the day. The weather affects you. As you go through the day, if

the weather changes so do you. You start off in the morning and it's partly cloudy; it

starts building through the day, and by the time you're leaving work for home, you've got

rain coming down sideways and so forth. Your emotion at that point in time is different

than it was in the morning when it was sunny, partly cloudy with a breeze. Now you got

blowing rain coming sideways and the temperature dropped 20 degrees. Your emotional

state is different with a different type of weather. If the weather sets in for an extended

period of time like the torrential rains they got in Texas day after day after day, you know

damn well that the emotional bodies of those people down there are now a whole lot

different than a month earlier when it was sunny, dry, parched. Yes? So if the weather

affects me and I have a relationship with the weather that I am conscious of, aware of,

then I must be able to affect the weather, because every action has a like and equal

reaction. If the weather affects me, I must be able to affect the weather. If the weather

affects my emotions and my feelings then I ought to be able to find a way to feel and

produce an effect on the weather around me. Otherwise then the laws of physics are

useless.

Now in my experience a lot of people are affecting the weather. I'm talking in a

local sense here. The weather is what is happening over your head. A lot of people affect

the weather, but they’re not conscious of it. They're not aware of it. Say someone who

likes the rain and weather is coming home, they've been shopping, have a car full of

groceries, and it's pounding rain. They pull into the driveway, thinking "Jees, now I've

got to unload in this rain!" but they're accepting of it. They pull in the driveway and the
   193  

rain lightens up. It may not stop and the sun may not come out, but it lightens up.... They

don't make the connection. It's too big.

When I'm having weather that's not working for me in the moment, I expect it to

[cooperate]. Sometimes I work at holding the rain off - "I'm sorry, I've got to get this

done, let's hold off a bit, guys" and I expect it to hold off. I don't demand it, I don't order

it; I just talk to it the same way as I'd talk to you...[like asking a friend to hold off awhile

and go somewhere later].

One of the things that I noticed over the years, [not so much on the West Coast],

but on most of the continental United States, June is the rainiest month of the year. More

rain falls in more places in the US in June than in any other month of the year. Then we

have the...the June bride. They’re usually hitched in the winter, and more get married in

June than any other month of the year. Try a little experiment. Start asking these ladies,

"Got married in June? Had your reception? Did it rain?" You get some very interesting

stories such as, “I woke up in the morning, it was raining, or drizzling, they said it was

going to rain, but we had the ceremony at 1:00 and we drove up to the church and the sky

cleared.” You find out that a lot of them spent a lot of time imagining the wedding before

it happened, and hoping a praying for good weather.... Very interesting stories, and not

just in June.... My niece was planning her wedding when she was six years old. She got

married in October. It was sleeting and snowing in the morning; a cold wet front came

through New York. She was completely bummed, went to the church, and literally drove

into the parking lot of the church and the sky cleared. So out she came with her fine dress

on and walked into the church.

   194  

People affect the weather; people's behavior affects the weather. If you look

around the planet the hottest, driest, most desiccated, brutal areas on this planet are

where? - in the Sahara, the Middle East and Central Asia, including Afghanistan, outer

edge China, Saudi Arabia, Iraq, North Africa, Libya, so forth.... The hottest, driest, most

desiccated places on the planet and look at the behavior of the people. And then go down

into the South Pacific, Hawaii - lush, moist, bountiful, and look at the behavior of the

people. People influence the weather and they don't realize it. The desiccation on the

planet right now is partly, a large part, [due to] the behavior of the people.

4) Do you experience any resistance to your efforts or to the effect? - that might be from

intentions or actions of other individuals or groups?

Do I experience resistance? As a rainmaker, yeah, probably 50% of the people think you

are a charlatan or a fraud or deluded. I don't have any problem with that.... They say, “I

think it would have rained anyway.” I say, “That's fine, because I didn't believe in it for a

while, too. It's a big belief. I understand you not believing it, because hey, what would

you know about it? Hang around and let's see if you change your mind.” There is a

resistance. A lot of it is unconscious.

Back in February of 2003 an article was published in the LA Times, Sunday

edition, front page, 3 pages long. The writer was a Pulitzer Prize winner. He came up

here for three days and interviewed me for this article on my rainmaking exploits up in

Montana. There was this huge drought up there; all the state was burning bad. So I

operated and three weeks later they were doing fine.... It got to be a big thing and he

heard about it. So he writes the story, very complimentary, front page, Sunday edition, 4

million people, February 2003. Southern California at that point in time was under
   195  

drought, nothing showing up, nothing on the horizon, and February is right at the end of

their rainy season. If they're going to get anything it's in the next month and a half or so.

I'm expecting a lot of phone calls - ranchers, farmers, irrigation districts, water suppliers,

forestry people, anybody who is interested in water, at least a phone call. What I ended

up with was 12 different movie producers wanting to make a movie about it. I hung up on

most of them. Not interested. I never got a single phone call from anybody about

rainmaking. Two months later the fires started down there. Early. And it was one of the

worst fire seasons in Southern California history. It burned down the outskirts of San

Diego. [It was] so severe that they changed the building codes throughout the whole state.

Can't have wood siding on your house, can't have a wood deck, has to be fireproof

material, etc. etc. Not a single phone call. It was like the deafening silence.

Do you find resistance? What you find is [that people have an unconscious sense

that] they're not connected. My attitude is God did not set me on this goddamn lot

somewhere and abandon me. If I'm having problems with the weather there must be

something I can do about it. I don't necessarily mean snap your fingers and here you go.

I've been working on this California thing for three years. We're doing pretty good up

here in far northern California. I'm accustomed to influencing weather from San

Francisco to Portland. These last couple three years… you're milking it, just to try and get

something near average. There are situations going on out there that are bigger than what

I can deal with from here, but I'm going to damn well keep my neighborhood green, at

the very least.

People don't understand that they are part of Nature and that Nature is a whole.

And as part of the whole of Nature you're equal to all the other parts of Nature. We're an
   196  

integrated unity. There's certainly no part of that integrated unity that is less than any

other part. It's all equal. It’s all part of the wholeness. So can you influence the weather?

Sure. Why not? It influences you. How big can you influence it? It depends. Most of the

intentional work that people like the rainmaker Indians do are localized - 15, 20, 30

miles. [They are often] thunderstorms, although nice little rains and drizzles too, but

localized. They'll cover the area where they are. They can't really broadcast far. Reich’s

discovery allows me to move that whole phenomenon out further into whole regions. And

basically if you change the weather on the West Coast you're going to change it across

the whole continent…everything downstream from here.... Resistance is unconscious.

People can't see that it could actually be. They can't see their own magnificence.... I just

recognize that I am part of the whole and equal to all the other parts of the whole and

that's the way I treat it, whether it’s a spider or a thunderhead.

Do the untrained users of cloudbusters interfere with your work?

Some have good intentions but are arrogant. Others are just sort of playing. They want to

be the big guy. I've seen it. I just try to ignore it at this point in time. Sometimes people

reach out to me and I tell them I'd be happy to train them but I'm hardcore. I say, “You'll

come up here for six months and not learn anything about the weather until you’ve

helped me take care of the horses, cleaned the chicken coop, cut wood, carry water, [until

I see that you understand] that you don't make the rain, God makes the rain. You're just a

mouth in the process.” And most don't go any further than that.

Reich's method is very simple - anyone can do it. I get my equipment from Ace

hardware, steel pipes, but how you use them, when you use them, what your focus is,

those are the things. You have to have a really good understanding of meteorology. There
   197  

is quite a bit of training and they're not interested in that. ...The surgeon has a scalpel. It’s

just a sharp knife. You can get a sharp knife. Does that mean you should operate on

somebody?

5) Have you tracked the results? How? What were the results? How did it affect you and

others around you?

When I start I usually work three to four nights in a row and I only work at night. I watch

the weather, the sky. I never work and not see some sort of improvement. Whether I get

rain or not doesn't make any difference. Humidity increases, clouds develop,

temperatures drop, and so forth. I work three and then I wait and start watching the

weather… In this day and age I see the same thing that the National Weather Service

sees. I see the jet stream forecast, the satellite images, and barometric [measurements] all

around the world if I want. I can see the different flows, where the lows are, where the

highs are, etc. So I love to see those changes. Usually I expect something to show up five

days out. Then I start working again for a couple nights with whatever got generated in

the first three nights, until the rain comes in.

[Things are] a little different here in California. The proximate cause in

California’s drought and Oregon's, the whole West really, is Fukashima, the nuclear

reactor over in Japan, that whole complex that melted down. It's still hotter than hell over

there. One of these days we're going to wake up and find that we've got a global

catastrophe over there. They don't really know what to do. They're basically just pumping

seawater into those cores and then it’s radioactive and you can't do anything with it.

They’re storing it in tanks and the tanks are leaking, and they're pumping some of it back

into the ocean.... It's not just a question of the radioactivity itself; it's the energetic
   198  

reaction of the nuclear energy with the atmospheric energies. It's not necessarily the

radioactivity. All of our weather here in the West comes from Japan; sooner or later it

comes through that flyway. Whether it moves up into the Aleutians in Alaska and drops

down into the Northwest or whether it drops south and comes through Hawaii as a

subtropical thing, it comes through Japan. So Fukashima is like a blowtorch sitting in the

rain flyway. I know it’s Fukashima because I've dealt with the nuclear stuff in Eastern

Washington. I was near the Hanford nuclear reservation and Reagan was President. We

were blowing bombs off, the Soviets were blowing bombs off, and every time they did,

pop, we'd end up with ten days of high pressure in the West. Skies would go blue, no

clouds, a desiccated atmosphere, people's tempers would flare and of course they

wouldn't realize why. It's a dry out. So I know nuclear stuff quite well. I happened to be

working in southern Oregon when Fukashima went off and within two weeks things

started drying out. That was March 2011? So we went into that Spring and early

Summer, and into Fall and the rains did not come. Ever since then it's been like pulling

teeth. I've worked more down here in the last three years than I’ve ever worked, and I've

been doing this 30 years. Before when I would come down here we'd have droughty

periods and dry winters and I'd work three weeks, turn things on and we'd be good, get

average [rainfall]. That was in '92 when I got here. Since then California never really had

severe drought. Some in Southern California and back into Arizona and Colorado,

they've got a ten to twelve year drought going on down there. If they get close to average

they're happy. This year from Central California north we got some pretty decent

[rainfall]. We were working on this and did pretty well. The problem was it didn't come

as snow. Everything below 10,000 feet was rain. No snowpack. Same thing in Oregon
   199  

and Washington. It came as rain. It was warm. The whole Pacific Ocean is extremely

warm now because Fukashima is creating this permanent high pressure over the Central

Pacific there and the high pressures are warming the waters. It's not El Nino. So as these

systems come in they're 10 degrees warmer, so you're seeing rain down below 7,000 feet

instead of 5, 6, 7 feet of snow. I don't know what's going to happen. I'm just doing what I

can do to keep things going. Thank you for that. I don't have a choice.

Participant E told a story about when his sister came out for a visit. She had lived in the West for

20 years and wanted to take a 10-day trip around the Northwest to say hello to a few friends

before she headed back home.

I had a job in Central Oregon with a timber company. Things were really dry and fires

were burning so I took her up there with me. She watched me work for a day and we

came back home, went back up there the next day to work, then back home. She said,

"When do you think it's going to rain?" I said, "Pretty soon, pretty soon". She stayed the

third day and as she's leaving it starts to cloud up. She spent ten days in the Northwest,

Oregon, and back down to northern California and all it did was rain on her. She went

home and told my mom I knew how to make rain. My mom was a little worried about

that one.

We discussed the phenomenon that people who know we're in a drought still want a sunny

holiday weekend. He quoted Mark Twain, “Everybody complains about the weather but nobody

does anything about it" and said, “What if somebody thought that someone was doing

something about it? How many complaints would you get? He doesn't talk about it for that

reason.
   200  

Sometimes you turn on the rain, and hey, it comes a bit strong. I don't control it. We had

a big torrential rainstorm here in February. We got almost the whole monthly average in

about four days. That's normal for California. Some rains… are going to come real heavy.

It's not that we're doing something wrong. This is normal for California. The people that

understand water were overjoyed. But there were some small stream floodings. I had

some on my own land. Some hillsides came down, mud. But that happens in California.

Its normal, natural.... It was in excess, but in an area that [often] gets it in excess. Nature

was doing what Nature does.

6) Can you describe your understanding of how this process works?

Everything is alive, including the planet. Not necessarily the same as you. Everything has

awareness. It has a consciousness, not necessarily the same as you. Trees have a

consciousness. If you go out and sit down by a tree and hug that tree 15-20 minutes,

you'll start feeling some energy from that tree. Pine trees give you different energy than

cottonwoods. Oak trees give different energy than pine or cottonwoods, but its all sort of

tree-like energy. People pick up rocks...Why do they want that rock and not some other

one? They felt an affinity for one; they felt some relationship to that particular rock. Little

girls play with dolls and treat them like living creatures. I've watched my sisters...They

have personalities, likes & dislikes. Not quite the same as yours but not that different

either. The earth has a consciousness and there is a unity. Everything that you are came

from this earth, was built from this earth... The earth is your mother and she is conscious,

not necessarily the same as you, but she has a responsive consciousness. Weather is

basically her emotional body. That's why it keeps changing. You know how your

emotions change from moment to moment or every hour because this or that happened. It
   201  

may not be extreme but your emotions are constantly changing. They might change from

walking from the living room to the kitchen. The weather is constantly changing. At the

National Weather Service headquarters in Washington DC , they have three, not one but

three, supercomputers... They're capable of billions of bits of data analysis and sorting per

second. They have three of them and into those computers come data from all around the

planet, ships at sea, buoys at sea, satellites up in the sky, thermometers at all of the

airports, barometric pressure and rain gauges, etc. and its constantly changing. A day like

today, sunny, in the 80s, no clouds, but already today I've gone through two or three

weather changes since 6:30 this morning.

The weather is like the emotional body of the earth. So if you want to connect

with it you use your emotions.

Same thing with the clouds. When you’re watching the clouds sometime you'll

see one that catches your attention. I look for figures. I look for faces and figures. I know

that with Rorschach testing they say anyone can see anything, but I don't see them in

every cloud. I don't see them for weeks sometimes. And then all of a sudden, boom, I got

a bear looking back at me. That's my totem, Grandfather. I'll see a bear looking back at

me, and, “Ooh, I like that!” Then I know I got something really going. Bears show up - I

know I got good rains. I don't see them everyday.... I'll see cumulonimbus, some

cirrus...but then sometimes it reflects back at you and then you make that connection.

I feel it in my chest. I'll get this warm feeling in my heart, my chest, its like a

circular pattern starts setting up, opens, spinning there. I think, oh yeah, this is good. It's

not every day. Sometimes weeks go by, sometimes months, but I'll get that feeling. OK. I
   202  

can feel the consciousness now. I can see that it's starting to move toward me, closer it

gets the stronger the feeling.

To clarify I asked, “Is that connection that you feel part of rainmaking? or everyday living?

I don't separate them.... [Rainmaking] is equal to everything else that I'm doing. I give the

horses some hay, fix the latch on the gate, go down to the stream and put the pipes in,

back up from there, head over to the garden, grab a beer and water the cantaloupe. I don't

separate it out. One part of me has always got my eye on the weather. It's not a big thing

for me anymore. It's just part of it, it's just equal to, it’s all the same.

A lot of folks would come to [visit] the tribe, a lot of Germans, and they had

fanciful notions about the Indians.... They showed up expecting to do ceremonies,

smoking the pipe, communing with Nature. They'd show up and I'd take them out to the

chicken house, give them a shovel and tell them to clean it up. Work it out. This is what

we do. Cleaning out the chicken house is an experience of Nature; a little pungent, hard

work.... We may do a pipe ceremony later, but when you're cleaning the chicken house

you better do it the same way you're going to do the pipe ceremony. You do it with

respect and you do it with intention. You do it because it is part of what Nature is. It's all

the same, it’s all equal. I was never big on ceremonies. I liked the way Sun Bear did it

because he tended to do them quick. I was raised Catholic, I was an altar boy, you want

ceremony.... no feeling, no emotion, an hour or more. I like the ceremonies short and

sweet.

Have you had any ill effects from working with the cloudbuster?

Oh yeah, yeah, yeah. The pipes will kill you if you're not careful.... You have to be very

very careful. [I recognized this] when I'd been using the pipes ten years - too much
   203  

energy, too much time, too much contact with it. Now I choose static pipes, just three or

four on a sawhorse in the creek, put ‘em there and I’m on my way.... A couple of times I

got stranded on the instrument while it was working because it broke down. The first time

I was ten days in bed. The first couple of days my temperature wouldn't come down. My

teacher’s wife hauled me out of bed and threw me in the bathtub with about 50 lbs of ice,

because she had seen the same thing happen to Jerome. It was ten days before I was up

and around again. Most of the time you get flu-like symptoms. I tend to get ear

infections. And your hands swell up because of the energy. You’re dealing with a lot of

toxic energy with those pipes. Basically what you're doing is removing blocks of toxic

energy in the atmosphere so that the natural flows can come back. [The cloudbuster] is

pulling in toxins. That's what is preventing the normal pulsation. You move that. You’ve

got to get rid of that. There are other things that you do with it too, but that's the first

thing. You're either increasing the charge in the atmosphere, which is what would happen

a lot here and you’re trying to remove the toxic aspect of it, which shows up in clouds.

There are a lot of black clouds around. Scuzzy. They're not pollution and they're not rain

clouds. That's the toxic element. It's quite natural. The orgone has three different phases.

One is a normal pulsatory sparkle, the other is a jacked up shimmer, the third is exhausted

and it’s darkish, like a steel gray. They're all quite normal. It's just that we've increased

the amount of toxic, stale, dead energy... Nuclear has done it, but also the [reduced]

vegetation of the planet. There's not as much vegetation on the planet as there was 50

years ago. The rainforest in South America is probably 50%. Africa's is gone. We've cut

down trees all over the place [to allow more room for people]. We've had desert growth,

massive desert growth in the last 30 years. The Earth is not as green as it used to be.
   204  

Anything else you would like to offer?

I decided to communicate to people that God didn't [put you] on this rock here, abandon

you, leave you to the government, the UN, and the priests to take care of you. The

weather and planet are our friends. Having a relationship with weather is like having a

relationship with your husband or wife, kids, dog, cat or car. You are that big. You are

that big. People can influence the weather. The notion of it is scary to a lot of people, its

completely mind numbing to others, but you are that big. If you can get humble. If you

can get small and humble then you are that big. You're just a part of this whole Earth,

you're not that special, but you're also not a non-entity. I think when I was 30 if I knew

what I was going to be doing in the ensuing years, I probably would have had a big head,

been really arrogant, and conceited. But I had good teachers. They were humble...The

more I learned, the smaller I got in some ways, my ego anyway. On the other hand I'm

confident. Can I make rain? Yeah. Can I bring it in? Sure. However in this place and

time, where we are now, I need more help. I need to have some people down south, in

southern California and some people on the coast. I can't do it by myself. The planet’s

just getting too big. If we're going to survive we're going to have to make this kind of

approach work in a rational way…. This is something that will happen...from the ground

up, not from the top down. I gave that up a long, long time ago. I'm not too optimistic at

the moment. I'm hoping.

After the Montana operations...I had several odd phone conversations from people

who were not who they said they were, probing, trying to find out [details of my

operation]. I told them what I tell most people, “Sure, come out here for six months, you

can sleep in the teepee and we'll see how it goes.” [The government] knows Reich's work.
   205  

I know the military tried it in Italy(?) back in the late 70s. Would I train them? No,

absolutely not. Because you know what they're going to do; right away there going to

mismanage it, they'll see if they can militarize it, they'll see if they can economize it,

etc.... The approach is just wrong.

There is something in Nature that stops it. I know a lot of people who have tried

this, even some of my students and some just did not have success. And I told them what

to do, the times, the directions, everything. They just couldn't do it. Other people...had

some initial experience, got unpleasant rains really, and then it dried up and they couldn't

get it to go again. I think there is a reflex in Nature. A holding. I'm not sure. I just know

that they've done the same things that I've done without the success.

Participant B added a final story about his relationship with the medicine man Sun Bear.

Sun Bear believed there was a consciousness. He called them the Grandfathers [as a

name of respect]. I had this thing with Sun Bear... I didn't quite believe that he was doing

it. He'd never say. [He’d refer] to his students, the other people... I wasn't quite sure. This

was three years into it and...I'd seen some things, hey, but this could have happened

anyway. I'm also working with Jerome studying Reich's work, and he didn't like the

mystical side of things at all. So [this happened] one day in August, eastern Washington

north of Spokane up near the Canadian border, hotter than hell. It never rains out there in

July and August. I was in town.... There were about 60 people out there on the mountain.

They'd had a guy come in a couple of weeks earlier and he was going to stay there for a

month. He said he was a builder and they needed to replace the roof on the longhouse. So

he tore the roof off... Sun Bear had a room upstairs and [there were] probably seven other

bedrooms up there, for ladies who lived with the tribe, all who knew that Sun Bear was a
   206  

rainmaker.... The driveway that goes [by the longhouse] is just dirt, and cars go back and

forth all day long bringing food, packing people here and there, dust coming up. [Sun

Bear] had a bit of a lung problem...and the dust bothered him. So the roof was off. I get a

phone call about 3:00 in the afternoon, “The builder doesn't really know how to put this

roof back on. Can you come out?” Ok, so out I go. We talked and I stayed for dinner, and

after dinner here comes Sun Bear down the hill. He's walking a little sideways, with a

queer little altered look on him. He stops where we are and he says, "Yeah, likely a little

moisture tonight, just enough to settle the dust." Now I've been out there three to five

years now. It’s [not going to rain]; the sky is clear blue. We're up the side of the mountain

about 2000 feet that goes up to 4000 feet. I think, “Really! He's got the roof off and he's

going to make rain? All those ladies up there, they're exposed! And he's going to make

rain? No.” I got a 4-wheel drive and I took it up to the top of the mountain and now I

could see all the way to the Columbia plateau. I could almost see Portland from there, the

sky anyway. There's nothing. It's about 8:00, the sun's gone down. There's not a cloud.

So I decided to hang out. I went back down to the longhouse and every hour or so I'd go

out and look up at the sky and see stars. Stars. Stars. At 1:00 I was going to take one

more look then go to bed and I looked up in the sky and I don't see any stars. I feel this

little bit of moisture. And it starts to drizzle a little bit. Damn. I jumped in the 4-wheeler

and drove down to the base of the mountain and I turned around to see the mountain that

we lived on was covered by this big dark cloud that was just drizzling. It wasn't raining,

just drizzling. I drove up there and sure enough, it settled the dust. So in the morning I

ran into him at breakfast, so I said, " Oh, got a little rain last night?" and he said, “Yes,

brother, just enough to settle the dust." That's when I knew. That’s when I knew. A
   207  

thunderstorm with two inches of rain would have flooded the people out of their

bedrooms. When I talked to the ladies they said most of them had taken Visqueen and

thrown it over their dressers once they heard Sun Bear had said there might be a little

moisture. They were fine. Just enough to settle the dust. Then I knew.
       208  

Appendix C

Selected Precipitation Data: Florence, Oregon, 1947-2014 (NCDC, 2014)

PRCP = Precipitation (tenths of mm)

-9999 = no data
Mean of 2-3 stations

Tuesday, Wednesday, and Thursday Prior to Festival

Parade Day Station Name Tuesday PRCP Mean Station Name Wednesday PRCP Mean Station Name Thursday PRCP Mean
2014May18 FLORENCE 2014May13 0 FLORENCE #2 2014May14 0 0 FLORENCE 2014May15 0
FLORENCE #2 2014May13 0 0 FLORENCE #2 2014May15 0 0
2013May19 FLORENCE 2013May14 0 FLORENCE 2013May15 5 FLORENCE 2013May16 33
FLORENCE #2 2013May14 0 0 FLORENCE #2 2013May15 10 7.5 FLORENCE #2 2013May16 33 33
2012May20 FLORENCE 2012May15 0 FLORENCE 2012May16 0 FLORENCE 2012May17 0
FLORENCE #2 2012May15 0 0 FLORENCE #2 2012May16 0 0 FLORENCE #2 2012May17 0 0
2011May22 FLORENCE 2011May17 25 FLORENCE 2011May18 15 FLORENCE 2011May19 0
FLORENCE #2 2011May17 33 29 FLORENCE #2 2011May18 8 11.5 FLORENCE #2 2011May19 0 0
2010May16 FLORENCE 2010May11 5 FLORENCE 2010May12 0 FLORENCE 2010May13 0
FLORENCE #2 2010May11 3 4 FLORENCE #2 2010May12 0 0 FLORENCE #2 2010May13 0 0
2009May17 FLORENCE 2009May12 66 FLORENCE 2009May13 97 FLORENCE 2009May14 140
FLORENCE #2 2009May12 46 56 FLORENCE #2 2009May13 198 147.5 FLORENCE #2 2009May14 38 89
2008May18 FLORENCE 2008May13 0 FLORENCE 2008May14 0 FLORENCE 2008May15 0
FLORENCE #2 2008May13 0 0 FLORENCE #2 2008May14 0 0 FLORENCE #2 2008May15 0 0
2007May20 FLORENCE 2007May15 0 FLORENCE 2007May16 0 FLORENCE 2007May17 0
FLORENCE #2 2007May15 0 0 FLORENCE #2 2007May16 0 0 FLORENCE #2 2007May17 0 0
2006May21 FLORENCE 2006May16 0 FLORENCE 2006May17 0 FLORENCE 2006May18 0
Franzen 0 0 Franzen 0 0 Franzen 0 0
2005May22 FLORENCE 20050517 114 FLORENCE 20050518 91 FLORENCE 20050519 208
HONEYMAN 20050517 188 HONEYMAN 20050518 -9999 HONEYMAN 20050519 -9999
Franzen 236 179 Franzen 25 58 Franzen 28 118
2004May16 FLORENCE 2004May11 8 FLORENCE 2004May12 165 FLORENCE 2004May13 3
HONEYMAN 2004May11 46 HONEYMAN 2004May12 0 HONEYMAN 2004May13 0
       209  

Parade Day Station Name Tuesday PRCP Mean Station Name Wednesday PRCP Mean Station Name Thursday PRCP Mean
Franzen 23 26 Franzen 0 55 Franzen 0 1
2003May18 HONEYMAN 2003May13 0 HONEYMAN 2003May14 0 HONEYMAN 2003May15 15
Franzen 0 0 Franzen 0 0 Franzen 8 12
2002May19 HONEYMAN 2002May14 0 HONEYMAN 2002May15 0 HONEYMAN 2002May16 0
Franzen 0 0 Franzen 0 0 Franzen 71 36
2001May20 HONEYMAN 2001May15 196 HONEYMAN 2001May16 0 HONEYMAN 2001May17 0
Franzen 74 135 Franzen 0 0 Franzen 0 0
2000May21 HONEYMAN 2000May16 0 HONEYMAN 2000May17 0 HONEYMAN 2000May18 0
Franzen 0 0 Franzen 0 0 Franzen 0 0
1999May16 HONEYMAN 1999May11 -9999 HONEYMAN 1999May12 234 HONEYMAN 1999May13 -9999
Franzen 114 114 Franzen 18 135 Franzen 107 107
1998May17 HONEYMAN 1998May12 152 HONEYMAN 1998May13 99 HONEYMAN 1998May14 -9999
Franzen 155 153 Franzen 25 62 Franzen 147 147
1997May18 HONEYMAN 1997May13 0 HONEYMAN 1997May14 0 HONEYMAN 1997May15 0
Franzen 0 0 Franzen 0 0 Franzen 0 0
1996May19 HONEYMAN 1996May14 -9999 HONEYMAN 1996May15 -9999 Y HONEYMAN 1996May16 -9999 Y
Siuslaw News 41 41 Siuslaw News 140 140 Siuslaw News 94 94
1995May21 HONEYMAN 1995May16 -9999 Y HONEYMAN 1995May17 0 0 HONEYMAN 1995May18 0 0
1994May22 HONEYMAN 1994May17 20 20 HONEYMAN 1994May18 0 0 HONEYMAN 1994May19 0 0
1993May16 HONEYMAN 1993May11 0 HONEYMAN 1993May12 15 HONEYMAN 1993May13 5
Siuslaw News 0 0 Siuslaw News 30 23 Siuslaw News 5 5
1992May17 HONEYMAN 1992May12 0 HONEYMAN 1992May13 0 HONEYMAN 1992May14 0
Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0
1991May19 HONEYMAN 1991May14 0 HONEYMAN 1991May15 0 HONEYMAN 1991May16 0
Siuslaw News 1991May14 0 0 Siuslaw News 1991May15 0 0 Siuslaw News 1991May16 0 0
1990May20 HONEYMAN 1990May15 0 0 HONEYMAN 1990May16 0 0 HONEYMAN 1990May17 0 0
1989May21 HONEYMAN 1989May16 0 HONEYMAN 1989May17 -9999 HONEYMAN 1989May18 -9999
Siuslaw News 0 0 Siuslaw News 102 102 Siuslaw News 127 127
1988May22 HONEYMAN 1988May17 5 5 HONEYMAN 1988May18 25 25 HONEYMAN 1988May19 0 0
1987May17 HONEYMAN 1987May12 130 130 HONEYMAN 1987May13 3 3 HONEYMAN 1987May14 0 0
1986May18 HONEYMAN 1986May13 84 84 HONEYMAN 1986May14 0 0 HONEYMAN 1986May15 0 0
1985May19 HONEYMAN 1985May14 51 51 HONEYMAN 1985May15 0 0 HONEYMAN 1985May16 0 0
1984May20 HONEYMAN 1984May15 20 20 HONEYMAN 1984May16 0 0 HONEYMAN 1984May17 0 0
1983May22 HONEYMAN 1983May17 0 0 HONEYMAN 1983May18 0 0 HONEYMAN 1983May19 0 0
       210  

Parade Day Station Name Tuesday PRCP Mean Station Name Wednesday PRCP Mean Station Name Thursday PRCP Mean
1982May16 HONEYMAN 1982May11 0 0 HONEYMAN 1982May12 0 0 HONEYMAN 1982May13 0 0
1981May17 HONEYMAN 1981May12 0 0 HONEYMAN 1981May13 0 0 HONEYMAN 1981May14 23 23
1980May18 HONEYMAN 1980May13 0 0 HONEYMAN 1980May14 0 0 HONEYMAN 1980May15 0 0
1979May20 HONEYMAN 1979May15 0 0 HONEYMAN 1979May16 0 0 HONEYMAN 1979May17 0 0
1978May21 HONEYMAN 1978May16 0 0 HONEYMAN 1978May17 0 0 HONEYMAN 1978May18 0 0
1977May22 HONEYMAN 1977May17 15 15 HONEYMAN 1977May18 10 10 HONEYMAN 1977May19 0 0
1976May23* HONEYMAN 1976May18 0 0 HONEYMAN 1976May19 0 0 HONEYMAN 1976May20 0 0
1975May18 HONEYMAN 1975May13 0 0 HONEYMAN 1975May14 13 13 HONEYMAN 1975May15 3 3
1974May19 HONEYMAN 1974May14 109 109 HONEYMAN 1974May15 79 79 HONEYMAN 1974May16 315 315
1973May20 HONEYMAN 1973May15 0 0 HONEYMAN 1973May16 0 0 HONEYMAN 1973May17 0 0
1972May21 HONEYMAN 1972May16 102 102 HONEYMAN 1972May17 140 140 HONEYMAN 1972May18 13 13
1971May23* Honeyman No May Data ND 1971May ND 1971May ND
Canary ND ND ND
1970May24* CANARY 19700519 0 0 CANARY 19700520 0 0 CANARY 19700521 3 3
1969May25* CANARY 19690520 0 0 CANARY 19690521 0 0 CANARY 19690522 0 0
1968May19 CANARY 19680514 5 5 CANARY 19680515 0 0 CANARY 19680516 0 0
1967May21 CANARY 19670516 0 0 CANARY 19670517 0 0 CANARY 19670518 0 0
1966May22 CANARY 19660517 0 0 CANARY 19660518 0 0 CANARY 19660519 0 0
1965May23* CANARY 19650518 0 0 CANARY 19650519 142 142 CANARY 19650520 36 36
//1964May24* CANARY 19640519 0 0 CANARY 19640520 28 28 CANARY 19640521 86 86
1963May19 CANARY 19630514 0 0 CANARY 19630515 5 5 CANARY 19630516 0 0
1962May20 CANARY 19620515 5 5 CANARY 19620516 0 0 CANARY 19620517 0 0
1961May21 CANARY 19610516 0 0 CANARY 19610517 0 0 CANARY 19610518 0 0
1960May22 CANARY 19600517 137 137 CANARY 19600518 97 97 CANARY 19600519 5 5
1959May24* CANARY 19590519 3 3 CANARY 19590520 0 0 CANARY 19590521 0 0
1958May25* CANARY 19580520 0 0 CANARY 19580521 0 0 CANARY 19580522 5 5
1957May19 CANARY 19570514 3 3 CANARY 19570515 0 0 CANARY 19570516 0 0
1956May27* CANARY 19560522 0 0 CANARY 19560523 0 0 CANARY 19560524 0 0
1955May22 CANARY 19550517 15 15 CANARY 19550518 0 0 CANARY 19550519 0 0
1954May16 CANARY 19540511 41 41 CANARY 19540512 3 3 CANARY 19540513 0 0
1953May17 CANARY 19530512 0 0 CANARY 19530513 56 56 CANARY 19530514 43 43
1952May18 CANARY 19520513 89 89 CANARY 19520514 48 48 CANARY 19520515 0 0
1951May20 FLORENCE 19510515 0 0 FLORENCE 19510516 0 FLORENCE 19510517 0
CANARY 19510515 0 CANARY 19510516 0 0 CANARY 19510517 0 0
       211  

Parade Day Station Name Tuesday PRCP Mean Station Name Wednesday PRCP Mean Station Name Thursday PRCP Mean
1950May21 FLORENCE 19500516 8 FLORENCE 19500517 13 FLORENCE 19500518 0
CANARY 19500516 0 4 CANARY 19500517 33 23 CANARY 19500518 8 8
1949May29* CANARY 19490524 0 0 CANARY 19490525 0 0 CANARY 19490526 0 0
1948May23* Canary nd nd nd
1947June1* CANARY 19470527 8 8 CANARY 19470528 0 0 CANARY 19470529 0 0

Tuesday Wednesday Thursday

Total (mm) 1.58 1.41 1.31

Mean (µm) 243.53 214.16 198.33

% Days without rain 58% 64% 67%

Friday, Saturday and Sunday of Festival

Station Name Friday PRCP Mean Station Name Saturday PRCP Mean Station Name Sunday PRCP Mean
FLORENCE 2014May16 0 FLORENCE 2014May17 0 FLORENCE 2014May18 51
FLORENCE #2 2014May16 0 0 FLORENCE #2 2014May17 0 0 FLORENCE #2 2014May18 124 88
FLORENCE 2013May17 79 FLORENCE 2013May18 10 FLORENCE #2 2013May19 20 20
FLORENCE #2 2013May17 74 77 FLORENCE #2 2013May18 25 17.5
FLORENCE 2012May18 0 FLORENCE 2012May19 0 FLORENCE 2012May20 5
FLORENCE #2 2012May18 0 0 FLORENCE #2 2012May19 0 0 FLORENCE #2 2012May20 5 5
FLORENCE 2011May20 0 FLORENCE 2011May21 0 FLORENCE 2011May22 0
FLORENCE #2 2011May20 0 0 FLORENCE #2 2011May21 0 0 FLORENCE #2 2011May22 0 0
FLORENCE 2010May14 0 FLORENCE 2010May15 0 FLORENCE 2010May16 0
FLORENCE #2 2010May14 0 0 FLORENCE #2 2010May15 0 0 FLORENCE #2 2010May16 0 0
FLORENCE 2009May15 0 FLORENCE 2009May16 0 FLORENCE 2009May17 0
FLORENCE #2 2009May15 0 0 FLORENCE #2 2009May16 0 0 FLORENCE #2 2009May17 0 0
FLORENCE 2008May16 0 FLORENCE 2008May17 0 FLORENCE 2008May18 0
FLORENCE #2 2008May16 0 0 FLORENCE #2 2008May17 0 0 FLORENCE #2 2008May18 0 0
FLORENCE 2007May18 0 FLORENCE 2007May19 51 FLORENCE 2007May20 94
FLORENCE #2 2007May18 18 9 FLORENCE #2 2007May19 33 42 FLORENCE #2 2007May20 104 99
FLORENCE 2006May19 0 FLORENCE 2006May20 0 FLORENCE 2006May21 0
Franzen 0 0 Franzen 0 0 Franzen 10 5
       212  

Station Name Friday PRCP Mean Station Name Saturday PRCP Mean Station Name Sunday PRCP Mean
FLORENCE 20050520 25 FLORENCE 20050521 28 FLORENCE 20050522 0
HONEYMAN 20050520 132 HONEYMAN 20050521 -9999 HONEYMAN 20050522 5
Franzen 8 55 Franzen 58 43 Franzen 0 2
FLORENCE 2004May14 0 FLORENCE 2004May15 0 FLORENCE 2004May16 3
HONEYMAN 2004May14 0 HONEYMAN 2004May15 13 HONEYMAN 2004May16 0
Franzen 0 0 Franzen 18 10 Franzen 0 1
HONEYMAN 2003May16 66 HONEYMAN 2003May17 0 HONEYMAN 2003May18 30
Franzen 86 76 Franzen 20 10 Franzen 0 15
HONEYMAN 2002May17 -9999 HONEYMAN 2002May18 -9999 HONEYMAN 2002May19 -9999
Franzen 0 0 Franzen 0 0 Franzen 18 18
HONEYMAN 2001May18 0 HONEYMAN 2001May19 0 HONEYMAN 2001May20 0
Franzen 0 0 Franzen 0 0 Franzen 0 0
HONEYMAN 2000May19 0 HONEYMAN 2000May20 0 HONEYMAN 2000May21 0
Franzen 0 0 Franzen 0 0 Franzen 0 0
HONEYMAN 1999May14 173 HONEYMAN 1999May15 -9999 HONEYMAN 1999May16 25
Franzen 0 87 Franzen 0 0 Franzen 147 86
HONEYMAN 1998May15 234 HONEYMAN 1998May16 -9999 HONEYMAN 1998May17 -9999
Franzen 41 138 Franzen 109 109 Franzen 89 89
HONEYMAN 1997May16 0 HONEYMAN 1997May17 0 HONEYMAN 1997May18 0
Franzen 0 0 Franzen 0 0 Franzen 0 0
HONEYMAN 1996May17 -9999 Y HONEYMAN 1996May18 -9999 Y HONEYMAN 1996May19 -9999 Y
Siuslaw News 257 257 Siuslaw News 150 150 Siuslaw News 69 69
HONEYMAN 1995May19 0 0 HONEYMAN 1995May20 0 0 HONEYMAN 1995May21 0
HONEYMAN 1994May20 0 0 HONEYMAN 1994May21 0 0 HONEYMAN 1994May22 0 0
HONEYMAN 1993May14 25 HONEYMAN 1993May15 0 HONEYMAN 1993May16 0
Siuslaw News 10 18 Siuslaw News 0 0 Siuslaw News 0 0
HONEYMAN 1992May15 0 HONEYMAN 1992May16 0 HONEYMAN 1992May17 0
Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0
HONEYMAN 1991May17 137 HONEYMAN 1991May18 -9999 HONEYMAN 1991May19 86
Siuslaw News 1991May17 81 109 Siuslaw News 1991May18 74 74 Siuslaw News 1991May19 20 53
HONEYMAN 1990May18 0 0 HONEYMAN 1990May19 20 20 HONEYMAN 1990May20 140 140
HONEYMAN 1989May19 0 HONEYMAN 1989May20 0 HONEYMAN 1989May21 0
Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0
HONEYMAN 1988May20 0 0 HONEYMAN 1988May21 0 0 HONEYMAN 1988May22 43 43
       213  

Station Name Friday PRCP Mean Station Name Saturday PRCP Mean Station Name Sunday PRCP Mean
HONEYMAN 1987May15 0 0 HONEYMAN 1987May16 0 0 HONEYMAN 1987May17 0 0
HONEYMAN 1986May16 0 0 HONEYMAN 1986May17 0 0 HONEYMAN 1986May18 0 0
HONEYMAN 1985May17 0 0 HONEYMAN 1985May18 0 0 HONEYMAN 1985May19 0 0
HONEYMAN 1984May18 0 0 HONEYMAN 1984May19 76 76 HONEYMAN 1984May20 51 51
HONEYMAN 1983May20 0 0 HONEYMAN 1983May21 0 0 HONEYMAN 1983May22 0 0
HONEYMAN 1982May14 0 0 HONEYMAN 1982May15 5 5 HONEYMAN 1982May16 0 0
HONEYMAN 1981May15 0 0 HONEYMAN 1981May16 33 33 HONEYMAN 1981May17 104 104
HONEYMAN 1980May16 0 0 HONEYMAN 1980May17 0 0 HONEYMAN 1980May18 0 0
HONEYMAN 1979May18 0 0 HONEYMAN 1979May19 0 0 HONEYMAN 1979May20 0 0
HONEYMAN 1978May19 0 0 HONEYMAN 1978May20 0 0 HONEYMAN 1978May21 0 0
HONEYMAN 1977May20 0 0 HONEYMAN 1977May21 51 51 HONEYMAN 1977May22 0 0
HONEYMAN 1976May21 0 0 HONEYMAN 1976May22 0 0 HONEYMAN 1976May23 53 53
HONEYMAN 1975May16 0 0 HONEYMAN 1975May17 0 0 HONEYMAN 1975May18 23 23
HONEYMAN 1974May17 0 0 HONEYMAN 1974May18 56 56 HONEYMAN 1974May19 0 0
HONEYMAN 1973May18 0 0 HONEYMAN 1973May19 0 0 HONEYMAN 1973May20 0 0
HONEYMAN 1972May19 3 3 HONEYMAN 1972May20 10 10 HONEYMAN 1972May21 64 64
1971May21 ND 1971May22 ND Y 1971May23 ND
ND ND ND
CANARY 19700522 10 10 CANARY 19700523 5 5 CANARY 19700524 3 3
CANARY 19690523 0 0 CANARY 19690524 43 43 CANARY 19690525 0 0
CANARY 19680517 0 0 CANARY 19680518 0 0 CANARY 19680519 165 165
CANARY 19670519 0 0 CANARY 19670520 0 0 CANARY 19670521 0 0
CANARY 19660520 0 0 CANARY 19660521 33 33 CANARY 19660522 8 8
CANARY 19650521 0 0 CANARY 19650522 0 0 CANARY 19650523 0 0
CANARY 19640522 0 0 CANARY 19640523 0 0 CANARY 19640524 0 0
CANARY 19630517 0 0 CANARY 19630518 0 0 CANARY 19630519 0 0
CANARY 19620518 5 5 CANARY 19620519 38 38 CANARY 19620520 13 13
CANARY 19610519 0 0 CANARY 19610520 13 13 CANARY 19610521 10 10
CANARY 19600520 376 376 CANARY 19600521 122 122 CANARY 19600522 84 84
CANARY 19590522 0 0 CANARY 19590523 0 0 CANARY 19590524 0 0
CANARY 19580523 46 46 CANARY 19580524 64 64 CANARY 19580525 0 0
CANARY 19570517 279 279 CANARY 19570518 178 178 CANARY 19570519 48 48
CANARY 19560525 0 0 CANARY 19560526 104 104 CANARY 19560527 13 13
CANARY 19550520 0 0 CANARY 19550521 0 0 CANARY 19550522 0 0
       214  

Station Name Friday PRCP Mean Station Name Saturday PRCP Mean Station Name Sunday PRCP Mean
CANARY 19540514 0 0 CANARY 19540515 0 0 CANARY 19540516 0 0
CANARY 19530515 46 46 CANARY 19530516 0 0 CANARY 19530517 13 13
CANARY 19520516 0 0 CANARY 19520517 0 0 CANARY 19520518 3 3
FLORENCE 19510518 0 FLORENCE 19510519 0 FLORENCE 19510520 0
CANARY 19510518 0 0 CANARY 19510519 0 0 CANARY 19510520 0 0
FLORENCE 19500519 0 FLORENCE 19500520 0 FLORENCE 19500521 0
CANARY 19500519 0 0 CANARY 19500520 0 0 CANARY 19500521 0 0
CANARY 19490527 0 0 CANARY 19490528 0 0 CANARY 19490529 0 0
nd nd nd
CANARY 19470530 10 10 CANARY 19470531 23 23 CANARY 19470601 84 84

Friday Saturday Sunday

Total (mm) 1.60 1.33 1.47

Mean (µm) 242.58 201.43 226.46

% Days without rain 74% 62% 53%

Monday – Thursday Following Festival

Station Name Monday Prcp. Mean Station Name Tuesday Prcp. Mean Station Name Wednesday Prcp. Mean Station Name Thursday Prcp. Mean
FLORENCE 2014May19 140 FLORENCE 2014May20 0 FLORENCE 2014May21 0 FLORENCE 2014May22 0
FLORENCE #2 2014May19 66 103 FLORENCE #2 2014May20 0 0 FLORENCE #2 2014May21 0 0 FLORENCE #2 2014May22 0 0
FLORENCE #2 2013May20 0 0 FLORENCE 2013May21 305 FLORENCE 2013May22 262 FLORENCE #2 2013May23 79 79
FLORENCE #2 2013May21 312 309 FLORENCE #2 2013May22 284 273
FLORENCE 2012May21 147 FLORENCE 2012May22 79 FLORENCE 2012May23 76 FLORENCE 2012May24 193
FLORENCE #2 2012May21 150 149 FLORENCE #2 2012May22 79 79 FLORENCE #2 2012May23 94 85 FLORENCE #2 2012May24 218 205.5
FLORENCE 2011May23 25 FLORENCE 2011May24 0 FLORENCE 2011May25 150 FLORENCE 2011May26 152
FLORENCE #2 2011May23 25 25 FLORENCE #2 2011May24 28 14 FLORENCE #2 2011May25 122 136 FLORENCE #2 2011May26 335 243.5
FLORENCE 2010May17 13 FLORENCE 2010May18 28 FLORENCE 2010May19 99 FLORENCE 2010May20 150
FLORENCE #2 2010May17 13 13 FLORENCE #2 2010May18 28 28 FLORENCE #2 2010May19 130 114.5 FLORENCE #2 2010May20 38 94
FLORENCE 2009May18 0 FLORENCE 2009May19 61 FLORENCE 2009May20 0 FLORENCE 2009May21 0
FLORENCE #2 2009May18 15 8 FLORENCE #2 2009May19 46 53.5 FLORENCE #2 2009May20 0 0 FLORENCE #2 2009May21 0 0
FLORENCE 2008May19 0 FLORENCE 2008May20 71 FLORENCE 2008May21 109 FLORENCE 2008May22 18
FLORENCE #2 2008May19 0 0 FLORENCE #2 2008May20 102 86.5 FLORENCE #2 2008May21 86 97.5 FLORENCE #2 2008May22 10 14
       215  

Station Name Monday Prcp. Mean Station Name Tuesday Prcp. Mean Station Name Wednesday Prcp. Mean Station Name Thursday Prcp. Mean
FLORENCE 2007May21 10 FLORENCE 2007May22 0 FLORENCE 2007May22 0 FLORENCE 2007May24 8
FLORENCE #2 2007May21 0 5 FLORENCE #2 2007May22 0 0 FLORENCE #2 2007May22 0 0 FLORENCE #2 2007May24 8 8
FLORENCE 2006May22 15 FLORENCE 2006May23 208 FLORENCE 2006May24 41 FLORENCE 2006May25 3
Franzen 127 71 Franzen 69 139 Franzen 0 21 Franzen 203 103
FLORENCE 20050523 71 FLORENCE 20050524 0 FLORENCE 20050525 0 FLORENCE 20050526 0
HONEYMAN 20050523 0 HONEYMAN 20050524 0 HONEYMAN 20050525 0 HONEYMAN 20050526 0
Franzen 0 24 Franzen 0 0 Franzen 0 0 Franzen 0 0
FLORENCE 2004May17 25 FLORENCE 2004May18 0 FLORENCE 2004May19 38 FLORENCE 2004May20 20
HONEYMAN 2004May17 0 HONEYMAN 2004May18 20 HONEYMAN 2004May19 8 HONEYMAN 2004May20 0
Franzen 10 12 Franzen 25 15 Franzen 0 15 Franzen 5 8
HONEYMAN 2003May19 3 HONEYMAN 2003May20 0 HONEYMAN 2003May21 0 HONEYMAN 2003May22 0
Franzen 0 2 Franzen 0 0 Franzen 0 0 Franzen 0 0
HONEYMAN 2002May20 79 HONEYMAN 2002May21 13 HONEYMAN 2002May22 56 HONEYMAN 2002May23 0
Franzen 0 40 Franzen 74 44 Franzen 0 28 Franzen 0 0
HONEYMAN 2001May21 0 HONEYMAN 2001May22 0 HONEYMAN 2001May23 0 HONEYMAN 2001May24 0
Franzen 0 0 Franzen 0 0 Franzen 0 0 Franzen 0 0
HONEYMAN 2000May22 0 HONEYMAN 2000May23 0 HONEYMAN 2000May24 53 HONEYMAN 2000May25 0
Franzen 0 0 Franzen 0 0 Franzen 0 27 Franzen 33 17
HONEYMAN 1999May17 -9999 HONEYMAN 1999May18 229 HONEYMAN 1999May19 0 HONEYMAN 1999May20 0
Franzen 122 122 Franzen 36 133 Franzen 0 0 Franzen 0 0
HONEYMAN 1998May18 249 HONEYMAN 1998May19 5 HONEYMAN 1998May20 157 HONEYMAN 1998May21 307
Franzen 0 125 Franzen 69 37 Franzen 262 210 Franzen 18 163
HONEYMAN 1997May19 0 HONEYMAN 1997May20 0 HONEYMAN 1997May21 0 HONEYMAN 1997May22 0
Franzen 0 0 Franzen 0 0 Franzen 0 0 Franzen 0 0
HONEYMAN 1996May20 551 HONEYMAN 1996May21 183 HONEYMAN 1996May22 94 HONEYMAN 1996May23 -9999 Y
Siuslaw News 0 276 Siuslaw News 234 209 Siuslaw News 81 88 Siuslaw News 58 58
HONEYMAN 1995May22 0 0 HONEYMAN 1995May23 0 0 HONEYMAN 1995May24 0 0 HONEYMAN 1995May25 0 0
HONEYMAN 1994May23 0 0 HONEYMAN 1994May24 0 0 HONEYMAN 1994May25 0 0 HONEYMAN 1994May26 0 0
HONEYMAN 1993May17 0 HONEYMAN 1993May18 0 HONEYMAN 1993May19 152 HONEYMAN 1993May20 5
Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 138 145 Siuslaw News 61 33
HONEYMAN 1992May18 0 HONEYMAN 1992May19 0 HONEYMAN 1992May20 0 HONEYMAN 1992May21 0
Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0 Siuslaw News 0 0
HONEYMAN 1991May20 5 HONEYMAN 1991May21 0 HONEYMAN 1991May22 0 HONEYMAN 1991May23 0
Siuslaw News 1991May20 0 3 Siuslaw News 1991May21 0 0 Siuslaw News 1991May22 0 0 Siuslaw News 1991May23 0 0
       216  

Station Name Monday Prcp. Mean Station Name Tuesday Prcp. Mean Station Name Wednesday Prcp. Mean Station Name Thursday Prcp. Mean
HONEYMAN 1990May21 107 107 HONEYMAN 1990May22 127 127 HONEYMAN 1990May23 56 56 HONEYMAN 1990May24 61 61
HONEYMAN 1989May22 -9999 HONEYMAN 1989May23 -9999 HONEYMAN 1989May24 25 HONEYMAN 1989May25 165
Siuslaw News 203 203 Siuslaw News 152 152 Siuslaw News 193 109 Siuslaw News 8 87
HONEYMAN 1988May23 0 0 HONEYMAN 1988May24 0 0 HONEYMAN 1988May25 0 0 HONEYMAN 1988May26 46 46
HONEYMAN 1987May18 0 0 HONEYMAN 1987May19 0 0 HONEYMAN 1987May20 0 0 HONEYMAN 1987May21 0 0
HONEYMAN 1986May19 0 0 HONEYMAN 1986May20 226 226 HONEYMAN 1986May21 191 191 HONEYMAN 1986May22 28 28
HONEYMAN 1985May20 0 0 HONEYMAN 1985May21 0 0 HONEYMAN 1985May22 0 0 HONEYMAN 1985May23 0 0
HONEYMAN 1984May21 0 0 HONEYMAN 1984May22 183 183 HONEYMAN 1984May23 41 41 HONEYMAN 1984May24 13 13
HONEYMAN 1983May23 0 0 HONEYMAN 1983May24 0 0 HONEYMAN 1983May25 5 5 HONEYMAN 1983May26 0 0
HONEYMAN 1982May17 36 36 HONEYMAN 1982May18 0 0 HONEYMAN 1982May19 0 0 HONEYMAN 1982May20 0 0
HONEYMAN 1981May18 168 168 HONEYMAN 1981May19 0 0 HONEYMAN 1981May20 0 0 HONEYMAN 1981May21 20 20
HONEYMAN 1980May19 0 0 HONEYMAN 1980May20 0 0 HONEYMAN 1980May21 46 46 HONEYMAN 1980May22 51 51
HONEYMAN 1979May21 0 0 HONEYMAN 1979May22 0 0 HONEYMAN 1979May23 8 8 HONEYMAN 1979May24 3 3
HONEYMAN 1978May22 10 10 HONEYMAN 1978May23 165 165 HONEYMAN 1978May24 3 3 HONEYMAN 1978May25 102 102
HONEYMAN 1977May23 38 38 HONEYMAN 1977May24 0 0 HONEYMAN 1977May25 13 13 HONEYMAN 1977May26 130 130
HONEYMAN 1976May24 3 3 HONEYMAN 1976May25 0 0 HONEYMAN 1976May26 56 56 HONEYMAN 1976May27 13 13
HONEYMAN 1975May19 5 5 HONEYMAN 1975May20 8 8 HONEYMAN 1975May21 0 0 HONEYMAN 1975May22 5 5
HONEYMAN 1974May20 0 0 HONEYMAN 1974May21 0 0 HONEYMAN 1974May22 0 0 HONEYMAN 1974May23 10 10
HONEYMAN 1973May21 0 0 HONEYMAN 1973May22 160 160 HONEYMAN 1973May23 277 277 HONEYMAN 1973May24 0 0
HONEYMAN 1972May22 81 81 HONEYMAN 1972May23 0 0 HONEYMAN 1972May24 0 0 HONEYMAN 1972May25 0 0
1971May ND 1971May ND 1971May ND 1971May ND
ND ND ND ND
CANARY 19700525 0 0 CANARY 19700526 0 0 CANARY 19700527 0 0 CANARY 19700528 0 0
CANARY 19690526 66 66 CANARY 19690527 53 53 CANARY 19690528 0 0 CANARY 19690529 142 142
CANARY 19680520 8 8 CANARY 19680521 61 61 CANARY 19680522 13 13 CANARY 19680523 127 127
CANARY 19670522 0 0 CANARY 19670523 0 0 CANARY 19670524 0 0 CANARY 19670525 0 0
CANARY 19660523 0 0 CANARY 19660524 0 0 CANARY 19660525 0 0 CANARY 19660526 5 5
CANARY 19650524 0 0 CANARY 19650525 0 0 CANARY 19650526 0 0 CANARY 19650527 0 0
CANARY 19640525 0 0 CANARY 19640526 0 0 CANARY 19640527 0 0 CANARY 19640528 0 0
CANARY 19630520 0 0 CANARY 19630521 0 0 CANARY 19630522 18 18 CANARY 19630523 0 0
CANARY 19620521 0 0 CANARY 19620522 43 43 CANARY 19620523 91 91 CANARY 19620524 46 46
CANARY 19610523 36 36 CANARY 19610524 0 0 CANARY 19610525 0 0 CANARY 19610526 358 358
CANARY 19600523 122 122 CANARY 19600524 173 173 CANARY 19600525 218 218 CANARY 19600526 15 15
CANARY 19590525 23 23 CANARY 19590526 8 8 CANARY 19590527 10 10 CANARY 19590528 0 0
       217  

Station Name Monday Prcp. Mean Station Name Tuesday Prcp. Mean Station Name Wednesday Prcp. Mean Station Name Thursday Prcp. Mean
CANARY 19580526 13 13 CANARY 19580527 0 0 CANARY 19580528 25 25 CANARY 19580529 0 0
CANARY 19570520 28 28 CANARY 19570521 0 0 CANARY 19570522 30 30 CANARY 19570523 0 0
CANARY 19560528 0 0 CANARY 19560529 0 0 CANARY 19560530 69 69 CANARY 19560531 33 33
CANARY 19550523 3 3 CANARY 19550524 0 0 CANARY 19550525 25 25 CANARY 19550527 5 5
CANARY 19540517 0 0 CANARY 19540518 0 0 CANARY 19540519 0 0 CANARY 19540520 0 0
CANARY 19530518 282 282 CANARY 19530519 79 79 CANARY 19530520 43 43 CANARY 19530521 307 307
CANARY 19520519 8 8 CANARY 19520520 58 58 CANARY 19520521 18 18 CANARY 19520522 0 0
FLORENCE 19510521 0 FLORENCE 19510522 13 FLORENCE 19510523 157 FLORENCE 19510524 3
CANARY 19510521 0 0 CANARY 19510522 0 7 CANARY 19510523 241 199 CANARY 19510524 15 9
FLORENCE 19500522 0 FLORENCE 19500523 0 FLORENCE 19500524 0 0 FLORENCE 19500525 0
CANARY 19500522 0 0 CANARY 19500523 0 0 CANARY 19500525 0 0
CANARY 19490530 nd CANARY 19490531 79 79 CANARY 19490601 20 20 CANARY 19490602 0 0
nd nd nd nd
CANARY 19470602 188 188 CANARY 19470603 356 356 CANARY 19470604 23 23 CANARY 19470605 51 51

Monday Tuesday Wednesday Thursday

Total (mm) 2.41 3.09 2.85 2.69

Mean (µm) 370.15 467.42 431.36 408.03

% Days without rain 47% 56% 44% 45%
       218  

Coastal Communities Precipitation – Days in May 1947-2014 (tenths of mm)  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Tuesday 19470513 0 ND   0 0 0
Wednesday 19470514 0 ND   0 0 0
Thursday 19470515 0 ND   0 0 0
Friday 19470516 0 ND   0 0 0
Saturday 19470517 0 ND   0 0 0
Sunday 19470518 3 ND   0 0 1
Monday 19470519 0 ND   0 0 0
Tuesday 19470520 0 ND   0 0 0
Wednesday 19470521 0 ND   0 0 0
Thursday 19470522 0 ND   0 0 0

Tuesday 19480511 0 ND   ND 0 0
Wednesday 19480512 43 ND   ND   30 37
Thursday 19480513 13 ND   ND   28 21
Friday 19480514 13 ND   ND   38 26
Saturday 19480515 3 ND   ND   0 2
Sunday 19480516 107 ND   ND   208 158
Monday 19480517 0 ND   ND   0 0
Tuesday 19480518 23 ND   ND   18 21
Wednesday 19480519 58 ND   ND   66 62
Thursday 19480520 0 ND   ND   0 0

Tuesday 19490517 5 ND   0 0 2
Wednesday 19490518 10 ND   0 0 3
Thursday 19490519 48 ND   58 58 55
Friday 19490520 165 ND   81 109 118
Saturday 19490521 25 ND   0 5 10
Sunday 19490522 33 ND   0 0 11
Monday 19490523 15 ND   15 3 11
Tuesday 19490524 0 ND   0 0 0
Wednesday 19490525 0 ND   0 0 0
Thursday 19490526 0 ND   0 0 0

Tuesday 19500516 18 ND   0 13 10
Wednesday 19500517 51 ND   18 15 28
Thursday 19500518 3 ND   13 0 5
Friday 19500519 0 ND   0 0 0
Saturday 19500520 0 ND   0 0 0
Sunday 19500521 0 ND   0 0 0
Monday 19500522 3 ND   0 0 1
Tuesday 19500523 0 ND   0 0 0
       219  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Wednesday 19500524 0 ND   0 0 0
Thursday 19500525 0 ND   0 0 0

Tuesday 19510515 ND   ND   0 0 0
Wednesday 19510516 ND   ND   0 0 0
Thursday 19510517 ND   ND   0 3 2
Friday 19510518 ND   ND   0 0 0
Saturday 19510519 ND   ND   0 0 0
Sunday 19510520 ND   ND   0 0 0
Monday 19510521 ND   ND   0 0 0
Tuesday 19510522 ND   ND   0 3 2
Wednesday 19510523 ND   ND   91 8 50
Thursday 19510524 ND   ND   10 0 5

Tuesday 19520513 74 ND   41 33 49
Wednesday 19520514 28 ND   33 5 22
Thursday 19520515 0 ND   0 0 0
Friday 19520516 0 ND   0 0 0
Saturday 19520517 0 ND   0 0 0
Sunday 19520518 3 ND   3 0 2
Monday 19520519 13 ND   5 33 17
Tuesday 19520520 8 ND   30 15 18
Wednesday 19520521 8 ND   0 3 4
Thursday 19520522 0 ND   0 0 0

Tuesday 19530512 0 ND   0 0 0
Wednesday 19530513 23 ND   23 61 36
Thursday 19530514 43 ND   13 20 25
Friday 19530515 13 ND   8 8 10
Saturday 19530516 0 ND   0 13 4
Sunday 19530517 20 ND   8 36 21
Monday 19530518 318 ND   272 208 266
Tuesday 19530519 25 ND   76 10 37
Wednesday 19530520 160 ND   71 178 136
Thursday 19530521 86 ND   251 150 162

Tuesday 19540511 10 ND   30 23 21
Wednesday 19540512 0 ND   0 0 0
Thursday 19540513 0 ND   0 0 0
Friday 19540514 0 ND   0 0 0
Saturday 19540515 0 ND   0 0 0
Sunday 19540516 0 ND   0 0 0
Monday 19540517 0 ND   0 0 0
Tuesday 19540518 0 ND   0 0 0
Wednesday 19540519 0 ND   0 0 0
       220  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Thursday 19540520 0 ND   0 0 0

Tuesday 19550517 5 ND   8 5 6
Wednesday 19550518 0 ND   0 0 0
Thursday 19550519 0 ND   0 0 0
Friday 19550520 0 ND   0 0 0
Saturday 19550521 0 ND   0 0 0
Sunday 19550522 0 ND   0 0 0
Monday 19550523 0 ND   0 5 2
Tuesday 19550524 0 ND   0 3 1
Wednesday 19550525 10 ND   23 0 11
Thursday 19550526 94 ND   25 8 42

Tuesday 19560515 0 ND   0 0 0
Wednesday 19560516 0 ND   0 0 0
Thursday 19560517 0 ND   0 0 0
Friday 19560518 0 ND   0 0 0
Saturday 19560519 0 ND   0 0 0
Sunday 19560520 13 ND   13 10 12
Monday 19560521 0 ND   0 0 0
Tuesday 19560522 0 ND   0 0 0
Wednesday 19560523 0 ND   0 0 0
Thursday 19560524 0 ND   0 0 0

Tuesday 19570514 0 ND   0 0 0
Wednesday 19570515 0 ND   0 0 0
Thursday 19570516 0 ND   41 0 14
Friday 19570517 381 ND   284 302 322
Saturday 19570518 8 ND   79 81 56
Sunday 19570519 61 ND   33 91 62
Monday 19570520 51 ND   64 28 48
Tuesday 19570521 0 ND   0 0 0
Wednesday 19570522 56 ND   41 84 60
Thursday 19570523 0 ND   0 3 1

Tuesday 19580513 0 ND   0 0 0
Wednesday 19580514 0 ND   0 0 0
Thursday 19580515 0 ND   0 0 0
Friday 19580516 0 ND   0 0 0
Saturday 19580517 0 ND   0 0 0
Sunday 19580518 76 ND   0 28 35
Monday 19580519 20 ND   173 0 64
Tuesday 19580520 0 ND   0 0 0
Wednesday 19580521 0 ND   0 0 0
Thursday 19580522 41 ND   5 71 39
       221  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities

Tuesday 19590512 0 ND   0 0 0
Wednesday 19590513 0 ND   0 0 0
Thursday 19590514 142 ND   66 102 103
Friday 19590515 0 ND   28 69 32
Saturday 19590516 23 ND   28 58 36
Sunday 19590517 56 ND   66 69 64
Monday 19590518 36 ND   135 89 87
Tuesday 19590519 5 ND   8 0 4
Wednesday 19590520 0 ND   0 0 0
Thursday 19590521 0 ND   0 0 0

Tuesday 19600517 137 ND   160 122 140

Wednesday 19600518 28 ND   18 10 19
Thursday 19600519 66 ND   76 0 47
Friday 19600520 305 ND   330 295 310
Saturday 19600521 91 ND   305 25 140
Sunday 19600522 38 ND   89 46 58
Monday 19600523 109 ND   71 135 105
Tuesday 19600524 97 ND   145 122 121
Wednesday 19600525 127 ND   224 183 178
Thursday 19600526 53 ND   33 56 47

Tuesday 19610516 0 ND   0 0 0
Wednesday 19610517 0 ND   3 3 2
Thursday 19610518 0 ND   0 3 1
Friday 19610519 0 ND   0 0 0
Saturday 19610520 5 ND   5 5 5
Sunday 19610521 23 ND   0 0 8
Monday 19610522 71 ND   58 15 48
Tuesday 19610523 122 ND   10 69 67
Wednesday 19610524 13 ND   0 0 4
Thursday 19610525 0 ND   0 0 0

Tuesday 19620515 8 ND   5 10 8
Wednesday 19620516 0 ND   0 0 0
Thursday 19620517 0 ND   0 0 0
Friday 19620518 28 ND   10 3 14
Saturday 19620519 66 ND   56 91 71
Sunday 19620520 8 ND   13 23 15
Monday 19620521 0 ND   0 0 0
Tuesday 19620522 94 ND   28 28 50
Wednesday 19620523 51 ND   56 15 41
Thursday 19620524 5 ND   18 51 25
       222  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Tuesday 19630514 0 ND   0 0 0
Wednesday 19630515 23 ND   0 0 8
Thursday 19630516 0 ND   0 0 0
Friday 19630517 0 ND   0 0 0
Saturday 19630518 0 ND   0 0 0
Sunday 19630519 0 ND   0 0 0
Monday 19630520 0 ND   3 0 1
Tuesday 19630521 0 ND   0 3 1
Wednesday 19630522 5 ND   28 0 11
Thursday 19630523 0 ND   0 0 0

Tuesday 19640512 28 ND   58 25 37
Wednesday 19640513 18 ND   5 0 8
Thursday 19640514 0 ND   0 0 0
Friday 19640515 0 ND   0 0 0
Saturday 19640516 0 ND   0 3 1
Sunday 19640517 0 ND   15 0 5
Monday 19640518 0 ND   0 0 0
Tuesday 19640519 0 ND   0 0 0
Wednesday 19640520 122 ND   20 8 50
Thursday 19640521 30 ND   71 8 36

Tuesday 19650511 0 ND   0 0 0
Wednesday 19650512 0 ND   0 0 0
Thursday 19650513 0 ND   0 0 0
Friday 19650514 0 ND   0 0 0
Saturday 19650515 89 ND   0 56 48
Sunday 19650516 86 ND   66 43 65
Monday 19650517 5 ND   0 0 2
Tuesday 19650518 0 ND   0 10 3
Wednesday 19650519 198 ND   112 99 136
Thursday 19650520 18 ND   58 8 28

Tuesday 19660517 0 ND   0 0 0
Wednesday 19660518 0 ND   0 0 0
Thursday 19660519 0 ND   0 0 0
Friday 19660520 0 ND   0 0 0
Saturday 19660521 20 ND   15 13 16
Sunday 19660522 0 ND   0 0 0
Monday 19660523 0 ND   0 0 0
Tuesday 19660524 0 ND   10 0 3
Wednesday 19660525 0 ND   0 0 0
Thursday 19660526 10 ND   8 10 9

Tuesday 19670516 0 ND   0 0 0
       223  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Wednesday 19670517 0 ND   0 0 0
Thursday 19670518 0 ND   0 0 0
Friday 19670519 0 ND   0 0 0
Saturday 19670520 0 ND   0 0 0
Sunday 19670521 0 ND   0 0 0
Monday 19670522 0 ND   0 0 0
Tuesday 19670523 0 ND   0 0 0
Wednesday 19670524 0 ND   0 0 0
Thursday 19670525 0 ND   0 0 0

Tuesday 19680514 0 ND   0 0 0
Wednesday 19680515 0 ND   0 0 0
Thursday 19680516 0 ND   0 0 0
Friday 19680517 0 ND   0 0 0
Saturday 19680518 15 ND   0 23 13
Sunday 19680519 157 ND   160 89 135
Monday 19680520 15 ND   36 38 30
Tuesday 19680521 28 ND   127 130 95
Wednesday 19680522 66 ND   3 53 41
Thursday 19680523 157 ND   114 61 111

Tuesday 19690513 43 ND   0 3 15
Wednesday 19690514 109 ND   33 10 51
Thursday 19690515 0 ND   0 0 0
Friday 19690516 0 ND   0 0 0
Saturday 19690517 0 ND   0 0 0
Sunday 19690518 66 ND   25 117 69
Monday 19690519 25 ND   91 0 39
Tuesday 19690520 0 ND   0 0 0
Wednesday 19690521 0 ND   0 0 0
Thursday 19690522 0 ND   0 0 0

Tuesday 19700512 41 ND   13 15 23
Wednesday 19700513 0 ND   0 0 0
Thursday 19700514 0 ND   0 0 0
Friday 19700515 0 ND   0 0 0
Saturday 19700516 5 ND   0 0 2
Sunday 19700517 0 ND   0 0 0
Monday 19700518 0 ND   0 0 0
Tuesday 19700519 0 ND   0 0 0
Wednesday 19700520 8 ND   0 0 3
Thursday 19700521 0 ND   0 0 0

Tuesday 19710511 0 ND   0 0 0
Wednesday 19710512 58 ND   0 86 48
       224  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Thursday 19710513 10 ND   119 15 48
Friday 19710514 0 ND   41 0 14
Saturday 19710515 119 ND   25 97 80
Sunday 19710516 28 ND   122 5 52
Monday 19710517 43 ND   3 0 15
Tuesday 19710518 5 ND   0 0 2
Wednesday 19710519 36 ND   23 0 20
Thursday 19710520 30 ND   15 15 20

Tuesday 19720516 137 ND   130 127 131

Wednesday 19720517 71 ND   183 18 91
Thursday 19720518 112 ND   51 43 69
Friday 19720519 0 ND   8 0 3
Saturday 19720520 5 ND   0 0 2
Sunday 19720521 38 ND   15 28 27
Monday 19720522 99 ND   61 23 61
Tuesday 19720523 0 ND   5 0 2
Wednesday 19720524 0 ND   0 0 0
Thursday 19720525 0 ND   0 0 0

Tuesday 19730515 0 ND   0 0 0
Wednesday 19730516 0 ND   0 0 0
Thursday 19730517 0 ND   0 0 0
Friday 19730518 0 ND   0 0 0
Saturday 19730519 3 ND   0 3 2
Sunday 19730520 10 ND   0 0 3
Monday 19730521 0 ND   0 0 0
Tuesday 19730522 0 ND   0 0 0
Wednesday 19730523 254 ND   25 124 134
Thursday 19730524 173 ND   302 147 207

Tuesday 19740514 178 ND   20 71 90

Wednesday 19740515 43 ND   157 38 79
Thursday 19740516 36 ND   152 178 122
Friday 19740517 28 ND   10 135 58
Saturday 19740518 13 ND   155 18 62
Sunday 19740519 0 ND   25 0 8
Monday 19740520 0 ND   3 0 1
Tuesday 19740521 0 ND   0 0 0
Wednesday 19740522 13 ND   0 5 6
Thursday 19740523 18 ND   0 0 6

Tuesday 19750513 0 ND   0 0 0
Wednesday 19750514 10 ND   5 0 5
Thursday 19750515 15 ND   3 0 6
       225  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Friday 19750516 0 ND   0 0 0
Saturday 19750517 0 ND   0 0 0
Sunday 19750518 43 ND   0 0 14
Monday 19750519 36 ND   5 28 23
Tuesday 19750520 0 ND   5 0 2
Wednesday 19750521 13 ND   0 0 4
Thursday 19750522 25 ND   0 25 17

Tuesday 19760511 0 ND   23 0 8
Wednesday 19760512 0 ND   0 0 0
Thursday 19760513 0 ND   0 0 0
Friday 19760514 0 ND   0 0 0
Saturday 19760515 0 ND   0 0 0
Sunday 19760516 10 ND   0 5 5
Monday 19760517 0 ND   0 0 0
Tuesday 19760518 0 ND   0 0 0
Wednesday 19760519 15 ND   0 0 5
Thursday 19760520 0 ND   0 0 0

Tuesday 19770517 8 ND   56 0 21
Wednesday 19770518 20 ND   5 25 17
Thursday 19770519 0 ND   0 0 0
Friday 19770520 8 ND   0 10 6
Saturday 19770521 25 ND   81 20 42
Sunday 19770522 3 ND   0 5 3
Monday 19770523 41 ND   25 51 39
Tuesday 19770524 117 ND   3 0 40
Wednesday 19770525 132 ND   0 91 74
Thursday 19770526 89 ND   178 53 107

Tuesday 19780516 5 ND   51 0 19
Wednesday 19780517 0 ND   3 0 1
Thursday 19780518 0 ND   0 0 0
Friday 19780519 0 ND   0 0 0
Saturday 19780520 0 ND   0 0 0
Sunday 19780521 5 ND   0 0 2
Monday 19780522 36 ND   10 0 15
Tuesday 19780523 10 ND   5 74 30
Wednesday 19780524 3 ND   46 122 57
Thursday 19780525 10 ND   30 5 15

Tuesday 19790515 0 ND   0 3 1
Wednesday 19790516 5 ND   0 0 2
Thursday 19790517 0 ND   0 0 0
Friday 19790518 0 ND   0 0 0
       226  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Saturday 19790519 0 ND   0 0 0
Sunday 19790520 0 ND   0 0 0
Monday 19790521 0 ND   0 0 0
Tuesday 19790522 0 ND   0 0 0
Wednesday 19790523 28 ND   5 0 11
Thursday 19790524 0 ND   0 0 0

Tuesday 19800513 0 ND   0 0 0
Wednesday 19800514 5 ND   0 0 2
Thursday 19800515 3 ND   0 0 1
Friday 19800516 0 ND   0 0 0
Saturday 19800517 0 ND   0 0 0
Sunday 19800518 0 ND   0 0 0
Monday 19800519 0 ND   0 0 0
Tuesday 19800520 0 ND   0 0 0
Wednesday 19800521 66 ND   3 28 32
Thursday 19800522 122 ND   86 20 76

Tuesday 19810512 0 ND   0 0 0
Wednesday 19810513 0 ND   0 10 3
Thursday 19810514 20 ND   28 33 27
Friday 19810515 173 ND   102 155 143
Saturday 19810516 5 ND   51 10 22
Sunday 19810517 122 ND   46 132 100
Monday 19810518 71 ND   180 18 90
Tuesday 19810519 0 ND   5 3 3
Wednesday 19810520 3 ND   0 0 1
Thursday 19810521 5 ND   13 61 26

Tuesday 19820511 0 ND   0 0 0
Wednesday 19820512 0 ND   0 0 0
Thursday 19820513 0 ND   0 0 0
Friday 19820514 0 ND   0 0 0
Saturday 19820515 0 ND   0 0 0
Sunday 19820516 15 ND   0 38 18
Monday 19820517 0 ND   74 8 27
Tuesday 19820518 5 ND   0 0 2
Wednesday 19820519 0 ND   0 0 0
Thursday 19820520 0 ND   0 0 0

Tuesday 19830517 0 ND   0 0 0
Wednesday 19830518 5 ND   0 0 2
Thursday 19830519 0 ND   0 0 0
Friday 19830520 0 ND   0 0 0
Saturday 19830521 0 ND   0 0 0
       227  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Sunday 19830522 0 ND   0 0 0
Monday 19830523 0 ND   0 0 0
Tuesday 19830524 0 ND   0 0 0
Wednesday 19830525 0 ND   0 0 0
Thursday 19830526 0 ND   0 0 0

Tuesday 19840615 0 ND   48 48 32
Wednesday 19840616 0 ND   8 0 3
Thursday 19840617 0 ND   0 0 0
Friday 19840618 0 ND   0 0 0
Saturday 19840619 3 ND   0 74 26
Sunday 19840620 127 ND   81 0 69
Monday 19840621 81 ND   0 0 27
Tuesday 19840622 3 ND   36 145 61
Wednesday 19840623 0 ND   173 3 59
Thursday 19840624 0 ND   15 8 8

Tuesday 19850514 5 ND   20 5 10
Wednesday 19850515 0 ND   0 0 0
Thursday 19850516 0 ND   0 0 0
Friday 19850517 0 ND   20 0 7
Saturday 19850518 0 ND   0 0 0
Sunday 19850519 0 ND   0 3 1
Monday 19850520 0 ND   0 0 0
Tuesday 19850521 0 ND   0 0 0
Wednesday 19850522 0 ND   0 0 0
Thursday 19850523 5 ND   3 3 4

Tuesday 19860513 102 ND   89 81 91

Wednesday 19860514 0 ND   3 0 1
Thursday 19860515 0 ND   0 0 0
Friday 19860516 0 ND   0 0 0
Saturday 19860517 0 ND   0 0 0
Sunday 19860518 0 ND   0 0 0
Monday 19860519 ND ND   0 175 88
Tuesday 19860521 64 ND   257 51 124
Wednesday 19860522 3 ND   104 74 60
Thursday 19860513 102 ND   38 0 47

Tuesday 19870512 170 ND   61 41 91

Wednesday 19870513 3 ND   15 0 6
Thursday 19870514 3 ND   0 0 1
Friday 19870515 0 ND   0 0 0
Saturday 19870516 0 ND   3 0 1
Sunday 19870517 0 ND   0 0 0
       228  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Monday 19870518 0 ND   0 0 0
Tuesday 19870519 0 ND   0 0 0
Wednesday 19870520 0 ND   3 0 1
Thursday 19870521 0 ND   0 0 0

Tuesday 19880517 71 ND   28 15 38
Wednesday 19880518 10 ND   15 8 11
Thursday 19880519 0 ND   0 0 0
Friday 19880520 0 ND   0 0 0
Saturday 19880521 0 ND   0 0 0
Sunday 19880522 18 ND   0 46 21
Monday 19880523 0 ND   30 0 10
Tuesday 19880524 0 ND   3 0 1
Wednesday 19880525 0 ND   0 0 0
Thursday 19880526 3 ND   0 3 2

Tuesday 19890516 5 ND   0 0 2
Wednesday 19890517 137 ND   0 61 66
Thursday 19890518 46 ND   157 137 113
Friday 19890519 0 ND   13 0 4
Saturday 19890520 0 ND   0 0 0
Sunday 19890521 0 ND   0 0 0
Monday 19890522 41 ND   0 86 42
Tuesday 19890523 142 ND   109 236 162
Wednesday 19890524 76 ND   284 36 132
Thursday 19890525 5 ND   43 3 17

Tuesday 19900515 0 ND   0 0 0
Wednesday 19900516 0 ND   0 0 0
Thursday 19900517 0 ND   0 0 0
Friday 19900518 46 ND   3 0 16
Saturday 19900519 53 ND   0 38 30
Sunday 19900520 170 ND   119 109 133
Monday 19900521 188 ND   8 315 170
Tuesday 19900522 0 ND   262 0 87
Wednesday 19900523 5 ND   28 15 16
Thursday 19900524 23 ND   79 61 54

Tuesday 19910514 0 ND   13 0 4
Wednesday 19910515 0 ND   0 0 0
Thursday 19910516 3 ND   3 43 16
Friday 19910517 140 ND   89 53 94
Saturday 19910518 74 ND   25 84 61
Sunday 19910519 3 ND   86 3 31
Monday 19910520 0 ND   5 0 2
       229  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Tuesday 19910521 0 ND   0 0 0
Wednesday 19910522 0 ND   0 0 0
Thursday 19910523 0 ND   5 0 2

Tuesday 19920512 0 ND   0 0 0
Wednesday 19920513 0 ND   0 0 0
Thursday 19920514 0 ND   0 0 0
Friday 19920515 0 ND   0 0 0
Saturday 19920516 0 ND   0 0 0
Sunday 19920517 0 ND   0 0 0
Monday 19920518 0 ND   0 5 2
Tuesday 19920519 0 ND   0 0 0
Wednesday 19920520 0 ND   0 0 0
Thursday 19920521 0 ND   0 0 0

Tuesday 19930511 3 ND   0 5 3
Wednesday 19930512 8 ND   8 23 13
Thursday 19930513 3 ND   5 13 7
Friday 19930514 0 ND   33 25 19
Saturday 19930515 0 ND   3 0 1
Sunday 19930516 0 ND   0 0 0
Monday 19930517 0 ND   0 0 0
Tuesday 19930518 0 ND   0 0 0
Wednesday 19930519 107 ND   104 218 143
Thursday 19930520 8 ND   79 84 57

Tuesday 19940517 5 ND   28 0 11
Wednesday 19940518 0 ND   0 0 0
Thursday 19940519 0 ND   0 13 4
Friday 19940520 13 ND   15 13 14
Saturday 19940521 0 ND   3 0 1
Sunday 19940522 0 ND   0 0 0
Monday 19940523 0 ND   0 0 0
Tuesday 19940524 0 ND   0 0 0
Wednesday 19940525 0 ND   0 0 0
Thursday 19940526 0 ND   0 0 0

Tuesday 19950516 10 ND   13 28 17
Wednesday 19950517 8 ND   10 5 8
Thursday 19950518 0 ND   0 0 0
Friday 19950519 0 ND   0 0 0
Saturday 19950520 0 ND   0 0 0
Sunday 19950521 0 ND   0 0 0
Monday 19950522 0 ND   0 0 0
Tuesday 19950523 0 ND   0 0 0
       230  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Wednesday 19950524 0 ND   0 0 0
Thursday 19950525 0 ND   0 0 0

Tuesday 19960514 10 ND   193 241 148

Wednesday 19960515 79 ND   122 147 116
Thursday 19960516 18 ND   28 160 69
Friday 19960517 224 ND   290 239 251
Saturday 19960518 168 ND   183 147 166
Sunday 19960519 13 ND   150 71 78
Monday 19960520 8 ND   0 0 3
Tuesday 19960521 104 ND   64 150 106
Wednesday 19960522 147 ND   147 15 103
Thursday 19960523 18 ND   79 18 38

Tuesday 19970513 0 ND   0 0 0
Wednesday 19970514 0 ND   0 0 0
Thursday 19970515 3 ND   0 0 1
Friday 19970516 0 ND   0 0 0
Saturday 19970517 0 ND   0 0 0
Sunday 19970518 0 ND   0 0 0
Monday 19970519 0 ND   0 0 0
Tuesday 19970520 0 ND   0 0 0
Wednesday 19970521 0 ND   0 0 0
Thursday 19970522 0 ND   0 15 5

Tuesday 19980512 74 ND   10 117 67

Wednesday 19980513 33 ND   175 86 98
Thursday 19980514 112 ND   36 51 66
Friday 19980515 145 ND   89 69 101
Saturday 19980516 53 ND   25 8 29
Sunday 19980517 107 ND   165 69 114
Monday 19980518 0 ND   0 0 0
Tuesday 19980519 0 ND   0 15 5
Wednesday 19980520 236 ND   157 1105 499
Thursday 19980521 147 ND   472 127 249

Tuesday 19990511 155 ND   ND   94 125

Wednesday 19990512 0 ND   ND   15 8
Thursday 19990513 15 ND   ND   51 33
Friday 19990514 137 ND   ND   127 132
Saturday 19990515 36 ND   ND   23 30
Sunday 19990516 5 ND   ND   25 15
Monday 19990517 152 ND   ND   104 128
Tuesday 19990518 94 ND   ND   13 54
Wednesday 19990519 3 ND   ND   0 2
       231  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Thursday 19990520 0 ND   ND   0 0

Tuesday 20000516 0 ND   0 0 0
Wednesday 20000517 0 ND   0 0 0
Thursday 20000518 3 ND   0 0 1
Friday 20000519 13 ND   0 0 4
Saturday 20000520 0 ND   ND 0 0
Sunday 20000521 0 ND   ND 0 0
Monday 20000522 0 ND   3 0 1
Tuesday 20000523 8 ND   0 0 3
Wednesday 20000524 0 ND   0 0 0
Thursday 20000525 0 ND   0 0 0

Tuesday 20010515 51 ND   279 147 159

Wednesday 20010516 5 ND   91 20 39
Thursday 20010517 0 ND   0 0 0
Friday 20010518 0 ND   0 0 0
Saturday 20010519 0 ND   0 0 0
Sunday 20010520 0 ND   0 0 0
Monday 20010521 0 ND   0 0 0
Tuesday 20010522 0 ND   0 0 0
Wednesday 20010523 0 ND   0 0 0
Thursday 20010524 0 ND   0 0 0

Tuesday 20020514 0 ND   0 0 0
Wednesday 20020515 0 ND   0 0 0
Thursday 20020516 13 ND   0 15 9
Friday 20020517 64 ND   0 46 37
Saturday 20020518 0 ND   ND 0 0
Sunday 20020519 13 ND   ND 23 18
Monday 20020520 0 ND   20 15 12
Tuesday 20020521 0 ND   0 8 3
Wednesday 20020522 25 ND   15 3 14
Thursday 20020523 0 ND   0 0 0

Tuesday 20030513 0 ND   0 0 0
Wednesday 20030514 0 ND   0 0 0
Thursday 20030515 5 ND   0 10 5
Friday 20030516 23 ND   74 13 37
Saturday 20030517 28 ND   ND 18 23
Sunday 20030518 28 ND   ND 0 14
Monday 20030519 0 ND   ND 0 0
Tuesday 20030520 0 ND   0 0 0
Wednesday 20030521 0 ND   0 0 0
Thursday 20030522 0 ND   0 0 0
       232  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities

Tuesday 20040511 56 ND   51 76 61
Wednesday 20040512 53 ND   36 0 30
Thursday 20040513 0 ND   0 0 0
Friday 20040514 3 ND   0 0 1
Saturday 20040515 0 ND   ND 0 0
Sunday 20040516 18 ND   ND 0 9
Monday 20040517 0 ND   ND 0 0
Tuesday 20040518 0 ND   0 23 8
Wednesday 20040519 3 ND   20 23 15
Thursday 20040520 3 ND   0 0 1

Tuesday 20050517 ND ND   109 135 122

Wednesday 20050518 157 ND   218 191 189
Thursday 20050519 74 ND   119 13 69
Friday 20050520 124 ND   79 64 89
Saturday 20050521 ND ND   ND 28 28
Sunday 20050522 84 ND   ND 0 42
Monday 20050523 13 ND   76 0 30
Tuesday 20050524 0 ND   0 0 0
Wednesday 20050525 0 ND   0 0 0
Thursday 20050526 0 ND   0 0 0

Tuesday 20060516 0 ND   0 0 0
Wednesday 20060517 0 ND   0 0 0
Thursday 20060518 0 ND   0 0 0
Friday 20060519 0 ND   0 0 0
Saturday 20060520 ND ND   ND 0 0
Sunday 20060521 ND ND   ND 10 10
Monday 20060522 31 ND   13 30 25
Tuesday 20060523 102 ND   127 81 103
Wednesday 20060524 46 ND   91 8 48
Thursday 20060525 0 ND   0 20 7

Tuesday 20070515 0 0 0 0 0
Wednesday 20070516 0 0 0 0 0
Thursday 20070517 ND 0 0 0 0
Friday 20070518 ND 0 0 25 8
Saturday 20070519 18 36 ND 15 23
Sunday 20070520 36 18 ND 33 29
Monday 20070521 0 36 74 0 28
Tuesday 20070522 0 0 0 0 0
Wednesday 20070523 0 0 0 0 0
Thursday 20070524 0 23 0 0 6
       233  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Tuesday 20080513 3 0 0 0 1
Wednesday 20080514 25 10 0 0 9
Thursday 20080515 0 0 0 0 0
Friday 20080516 0 0 0 0 0
Saturday 20080517 ND 0 0 0 0
Sunday 20080518 ND 0 0 0 0
Monday 20080519 ND 0 0 0 0
Tuesday 20080520 ND 53 41 46 47
Wednesday 20080521 175 104 132 25 109
Thursday 20080522 0 18 13 18 12

Tuesday 20090512 28 61 38 8 34
Wednesday 20090513 178 152 10 46 97
Thursday 20090514 0 0 130 13 36
Friday 20090515 0 0 5 0 1
Saturday 20090516 0 0 ND 0 0
Sunday 20090517 0 0 ND 0 0
Monday 20090518 0 0 3 13 4
Tuesday 20090519 43 56 ND 15 38
Wednesday 20090520 15 0 61 0 19
Thursday 20090521 0 0 0 0 0

Tuesday 20100511 0 0 18 0 5
Wednesday 20100512 8 0 3 0 3
Thursday 20100513 0 0 0 0 0
Friday 20100514 0 0 0 0 0
Saturday 20100515 0 0 0 0 0
Sunday 20100516 0 0 0 0 0
Monday 20100517 0 0 0 0 0
Tuesday 20100518 0 36 30 36 26
Wednesday 20100519 25 10 23 64 31
Thursday 20100520 104 150 175 76 126

Tuesday 20110517 0 38 5 0 11
Wednesday 20110518 0 51 13 0 16
Thursday 20110519 97 0 0 0 24
Friday 20110520 0 0 0 8 2
Saturday 20110521 0 0 ND 0 0
Sunday 20110522 0 0 ND 0 0
Monday 20110523 0 20 51 3 19
Tuesday 20110524 0 0 0 23 6
Wednesday 20110525 127 109 76 76 97
Thursday 20110526 0 66 69 107 61

Tuesday 20120515 0 0 0 0 0
       234  

Day of Week Date Newport PRCP Yachats PRCP Reedsport PRCP North Bend PRCP Mean of Communities
Wednesday 20120516 0 0 0 0 0
Thursday 20120517 0 0 0 0 0
Friday 20120518 0 0 0 0 0
Saturday 20120519 0 0 ND 0 0
Sunday 20120520 0 0 ND 0 0
Monday 20120521 0 58 13 23 24
Tuesday 20120522 0 234 109 ND 114
Wednesday 20120523 0 53 76 ND 43
Thursday 20120524 0 109 241 36 97

Tuesday 20130514 5 10 0 0 4
Wednesday 20130515 3 5 0 10 5
Thursday 20130516 33 10 20 13 19
Friday 20130517 20 84 ND 3 36
Saturday 20130518 30 18 ND 13 20
Sunday 20130519 18 5 ND 5 9
Monday 20130520 0 0 ND 0 0
Tuesday 20130521 20 196 53 112 95
Wednesday 20130522 226 305 287 566 346
Thursday 20130523 302 251 302 69 231

Tuesday 20140513 0 0 0 0 0
Wednesday 20140514 0 0 0 0 0
Thursday 20140515 0 0 0 0 0
Friday 20140516 0 0 0 0
Saturday 20140517 0 0 8 3
Sunday 20140518 43 91 41 58
Monday 20140519 104 246 ND 0 117
Tuesday 20140520 3 3 8 0 4
Wednesday 20140521 0 0 0 0 0
Thursday 20140522 0 0 0 0 0

Day of Week Total PRCP (mm)

Tuesday 1.61
Wednesday 1.18
Thursday 1.02
Friday 1.91
Saturday 1.06
Sunday 1.60
Monday 1.72
Tuesday 1.55
Wednesday 2.87
Thursday 2.00