TWM

World Leader in Advanced Weather Modification

THE HOLOGRAPHIC BRAIN

JEFFREY MISHLOVE, Ph.D.: Hello and welcome. Our topic today is the mind-brain relationship, and my guest is Dr. Karl Pribram, professor of neuropsychology at Stanford University, in the Department of Psychology and in the medical school. Dr. Pribram is the author of Languages of the Brain and hundreds of articles about the mind-brain relationship. In fact I would say fairly that Dr. Pribram is probably one of the most influential scholars alive today in probing the mysteries of the mind-brain relationship.

MISHLOVE: It’s a pleasure to have you here. You know, many academic psychologists — and perhaps you have some sympathy for this point of view — over the years have taken a perspective which laymen tend to laugh at, at times. They claim that the mind doesn’t exist. I wonder if you can explain that perspective — talk about what we mean, or what you mean, by the mind.

PRIBRAM: Well, I don’t like the term the mind, because it reifies — that means it makes a thing of — something that’s a process. We pay attention, we see, we hear. Those are all mental processes, mental activities. But there isn’t a thing called the mind. There might be something you want to call yourself, but the mind sort of makes something concrete out of something that’s very multifaceted.

MISHLOVE: Yet somehow when I’m aware of myself being aware, I think, “Well, that’s my mind that does that.”

PRIBRAM: That does that; that your mind does it. I’d have to think about that.

MISHLOVE: You’re very well known in psychology and in neuropsychology as the developer of the holographic or holonomic model of the brain. Can you talk about that a little bit, and how it relates to the mind — or rather, to the mind-body process? I have to be on my toes with you today.
PRIBRAM: Yes. The holonomic brain theory is based on some insights that Dennis Gabor had. He was the inventor of the hologram, and he obtained the Nobel Prize for his many contributions. He was a mathematician, and what he was trying to do was develop a better way of making electron micrographs, improve the resolution of the micrographs. And so for electron microscopy he suggested that instead of making a photograph — essentially, with electron microscopes we make photographs using electrons instead of photons. He thought maybe instead of making ordinary photographs, that what he would do is get the interference patterns. Now what is an interference pattern? When light strikes, or when electrons strike any object, they scatter. But the scatter is a funny kind of scatter. It’s a very well regulated scatter. For instance, if you defocus the lens on a camera so that you don’t get the image falling on the image plane and you have a blur, that blur essentially is a hologram, because all you have to do is refocus it.

MISHLOVE: Contained in the blur is the actual image.

PRIBRAM: That’s right. But you don’t see it as such. So one of the main principles of holonomic brain theory, which gets us into quantum mechanics also, is that there is a relationship here between what we ordinarily experience, and some other process or some other order, which David Bohm calls the implicate, or enfolded, order, in which things are all distributed or spread — in fact the mathematical formulations are often called spread functions — that spread this out.

MISHLOVE: Now what you’re talking about here is the deep structure of the universe, in a way. Beneath the subatomic level of matter itself are these quantum wave functions, so to speak, and they form interference patterns. Would I be wrong in saying it would be like dropping two stones in a pond, the way the ripples overlap? Is that like an interference pattern?

PRIBRAM: That’s certainly the way interference patterns work, yes.

MISHLOVE: And you’re suggesting that at that very deep level of reality, something is operating in the brain itself.

PRIBRAM: Well, no. In a way, that’s possible, but that’s not where the situation is at the moment. All we know is that the mathematical descriptions that we make of, let’s say, single-cell processes, and the branches from the single cells, and how they interact with each other — not only anatomically, but actually functional interactions — that when we map those, we get a description that is very similar to the description of quantum events.

MISHLOVE: When you take into account that there are billions of these single cells operating in the brain.

PRIBRAM: That’s right. And the connections between them, so there are even more; there are trillions of connections between them. They operate on the basic principles that have been found to also operate at the quantum level. Actually, it was the other way around. The mathematics that Gabor used, he borrowed from Heisenberg and Hilbert. Hilbert developed them first in mathematics, and then Heisenberg used them in quantum mechanics, and Gabor used them in psychophysics, and we’ve used it in modeling how brain networks work.

MISHLOVE: So in other words, in the brain,when we look at the electrical impulses traveling through the neurons, and the patterns as these billions of neurons interact, you would say that that is analogous, I suppose, or isomorphic to the processes that are going on at the deeper quantum level.

PRIBRAM: Yes. But we don’t know that it’s a deeper quantum level in the brain.

MISHLOVE: That may or may not be the case.

PRIBRAM: Analogous isn’t quite the right word; they obey the same rules. It’s not just an analogy, because the work that described these came independently. An analogy would be that you take the quantum ideas, and see how they fit to the data we have on the brain. That’s not the way it happened. We got the brain data first, and then we see, look, it fits the same mathematics. So the people who were gathering these data, including myself, weren’t out to look for an analogous process. I think it’s a very important point, because otherwise you could be biased, and there are lots of different models that fit how the brain works. But this is more based on how the brain was found to work, independent of these conceptions.

MISHLOVE: Independent of any model.

PRIBRAM: Yes, essentially independent of any model.

MISHLOVE: So you’ve got a mathematical structure that parallels the mathematical structures of quantum physics. Now what does that tell us about the mind?

PRIBRAM: What it tells me is that the problems that have been faced in quantum mechanics for the whole century — well, since the twenties —

MISHLOVE: Many paradoxes.

PRIBRAM: And very many paradoxes — that those paradoxes also apply at the psychophysical level and at the neuronal level, and therefore we have to face the same sets of problems. At the same time, I think what David Bohm is doing is showing that some of the classical conceptions which were thought not to apply at the quantum level, really do apply at the quantum level. Now, I’m interpreting Bohm; I’m not sure he would want to agree to my interpretation of what he’s doing. But to me that seems to be what is going on. So that the schism between levels — between the quantum level, the submicroscopic almost, subatomic level and what goes on there, and the classical, so-called uncertainty principle and all of that — that all applies all the way along; but you’ve got to be very careful in — how should I put it? You’ve got to apply it to the actual data, and not just sort of run it over.

MISHLOVE: To the average layman, why would they be interested in this? Is there some significance to people in their everyday lives, or in their workaday worlds, in the business of life?

PRIBRAM: Sure, and this is the critical thing — that if indeed we’re right that these quantum-like phenomena, or the rules of quantum mechanics, apply all the way through to our psychological processes, to what’s going on in the nervous system — then we have an explanation perhaps, certainly we have a parallel, to the kind of experiences that people have called spiritual experiences. Because the descriptions you get with spiritual experiences seem to parallel the descriptions of quantum physics. That’s why Fritjof Capra wrote The Tao of Physics, why we have The Dancing Wu Li Masters, and all of this sort of thing that’s come along. And in fact Bohr and Heisenberg already knew; Schroedinger talked about the Upanishads, and Bohr used the yin and yang as his symbol. Because the conceptions that grew out of watching the quantum level — and therefore now the neurological and psychophysical level, now that it’s a psychological level as well — seem to have a great deal in common with our spiritual experience. Now what do I mean by spiritual experience? You talked about mental activity, calling it the mind. That aspect of mental activity, which is very human — it may be true of other species as well, but we don’t know — but in human endeavor many of us at least seem to need to get in contact with larger issues, whether they’re cosmology, or some kind of biological larger issue, or a social one, or it’s formalized in some kind of religious activity. But we want to belong. And that is what I define as the spiritual aspects of man’s nature.

MISHLOVE: Some sense of relationship to the larger cosmos, to the world about us.

PRIBRAM: And that part has this implicate order. It has the explicate order, too — you know, the ordinary space-time order.

MISHLOVE: I want to stop for a second, because you’re using Bohm’s term implicate order, and we haven’t really quite defined that.

PRIBRAM: It’s the holographic. You described it very well, with the pebbles. It’s a set of relationships which —

MISHLOVE: It’s a fuzzy picture.

PRIBRAM: Well, yes, and you can talk about it in terms of waves, or you can talk about it in terms of mathematical matrices which have vectors in them, and so on. You can have continuous vectors, or you can have continuous matrices. You can have all kinds of relationships between. When you look at a photographic plate that has a hologram on it, you can either look at some of the swirls in there, or you can look at the individual grains of silver. So there are lots of kinds of mathematics, but they all fit together, whether it be Schroedinger’s equation, which is a wave equation, or Heisenberg’s more matrix kind. These are not relevant to the ordinary person, but I just want to say it here, because otherwise we get stuck in the wave, as if it were all waves, and that’s too simple.

MISHLOVE: But what you’re saying, if I can try and simplify it, is that there’s a level of reality at which things are what they appear to be. I look at you and I see a body and a face. That would be the explicate level, where things are what they appear to be. Then there’s an implicate level, which is just as real, but if you were to look at it, it doesn’t look at all like the other.

PRIBRAM: We experience it entirely differently — as a spiritual aspect of our being. This implicate order is also a potential order; we’re not in it most of the time. We had for years this whole idea of the human potential, and I think that’s what we’re talking about.

MISHLOVE: Human potential may be embodied somehow in the implicate structure.

PRIBRAM: That’s very nice, yes. Good way to say it.

MISHLOVE: Prior to the development of quantum physics and the holonomic model of the brain, people based their notion of who they were and how their minds worked more on the Newtonian classical models of physics, and perhaps in some sense, if they bought into those models, would tend to deny their spiritual experiences, or not really feel connected with that part of themselves. Would you say so?

PRIBRAM: Very definitely, and that recalls something that De Tocqueville said. After writing his histories, he said, “Maybe I’ve been interpreting it the wrong way, because I’ve been doing it in terms of classical mechanics, with cause-and-effect relationships. But when the human being acts, this is not a cause; this is a challenge.”

MISHLOVE: He wrote the books on capitalism and democracy.

PRIBRAM: Democracy in America, and all. When we act it’s a challenge, and that’s very much a quantum-type, holographic, implicate-order type idea. Rather than having causality —

MISHLOVE: It’s moving towards a goal.

PRIBRAM: No, it isn’t. It’s a challenge, it’s different. Moving toward a goal would still be causal. See, we don’t even have a good language to talk about all this. It’s a challenge. The whole system can reorganize on the basis of this challenge, and you never find out where the cause is. When we were talking earlier, you said, “Where does the will start?” Well, it’s a challenge. The whole system does it. There isn’t a start and a midst and so on, because time and space are enfolded, and therefore there’s no causality.

MISHLOVE: It’s all just emerging.

PRIBRAM: It’s emerging, and you can challenge the system, and it will respond in an unpredictable way.

MISHLOVE: You know, I must say I’m a little bit surprised, because you described yourself earlier to me as a positivist of sorts, and a behaviorist, and in a way the language that you’re using seems very much like the language of the Buddhists, who talk about no self, and just process.

PRIBRAM: No thing. One of the chapters I wrote once was “The Non-sense of No-thing,” — the nonsense of nothing. But it’s nonsensory, because senses are lenses, and as David Bohm has said so well, if you take the lenses away you’ve got a hologram. Lenses tend to reify, to objectify and articulate particles. Take the lenses away and you’ve got this distributed.

MISHLOVE: So part of our mind-brain process functions as a lens, then.

PRIBRAM: Well, certainly the senses do, right.

MISHLOVE: What about the other functions of the mind — memory, learning?

PRIBRAM: The what?

MISHLOVE: You caught me again. It’s such a habit.

PRIBRAM: Other mental functions. It’s easy to say it without reifying it, especially if you want to be holistic about this. In answer to your previous question — just a second if I may interrupt — you said I’m a positivist. You know, the hard-nosed kind of scientist, in my experience, which was the stimulus-response scientists, became very soft after awhile. That was the hardest, hard-nosed kind of science, and the cognitive, which was soft, became the hard-nosed one. And I’m quite sure that the kind of definitions I’m giving are just as hard as anything that ever was in stimulus-response psychology.

MISHLOVE: In other words, at some point it will come to be seen that if you talk about spiritual experiences — if you refer to Buddhists and mystical concepts — that can be taken in terms of very hard core.

PRIBRAM: Well, it’s up to scientists to do this. It doesn’t come automatically.

MISHLOVE: Very rigorous.

PRIBRAM: Well, you don’t want to get into rigor mortis, but yes. You see, the beauty of science is that it’s basically based on sharing. Now, the more carefully and clearly I can define something — and the reason we want to quantify is not because we’re interested in quantities, but because then you can communicate and share much more clearly than if you can’t have quantities. So all of science is based on the notion of sharing, and we need to define things. If some Buddhist tells me, “I’ve just had a high experience,” or “I’ve just seen the light,” and I don’t know what the hell he’s talking about, then I can’t share that. But if he gets me to have the same experience, that begins to be science. And if I can make definitions so I can describe to you what is going on — let’s say the pineal is secreting some substance that makes you suddenly flash, or something of that kind — then we have some way of sharing this experience, which goes deeper than when we’re sort of just stunned by somebody saying, “Yes, I’ve seen the light.” I mean, that may be just metaphorical, or it may actually be that they did produce a reaction akin to stimulation of the visual system. And so on and so forth.

MISHLOVE: You’re raising many issues here. I don’t want to get too off track, though.

PRIBRAM: Well, my point is simply that this business of what’s soft and what’s hard keeps changing.

MISHLOVE: That’s a very important point.

PRIBRAM: My prediction is that the kind of thing we’re dealing with here will be seen as as solid and as scientific. In the twenty-first century we’ll look back at some of the fuzzy stuff that was done in the name of behaviorism.

MISHLOVE: Many neuroscientists today — it’s almost axiomatic, when they talk about the mind, which they sometimes do — they say the mind is sort of located in the brain. I gather that that way of putting it is totally discordant with your own view of things.

PRIBRAM: Yes. There are lots of different ways of phrasing this. One is that mental phenomena are emergent properties of how the brain works, and so it’s almost like the brain is secreting vision and mind and all that. But maybe a better way of talking about it would be to say that mental phenomena arise through the interaction between brain and body and the environment and — this is what Karl Popper says — that whole interactive thing produces an emergent, which we call mind and spirit, and so on. I think that’s a better way than just thinking of the brain secreting it.

MISHLOVE: Now how does this model relate to human potential? If I want to cultivate my various potentialities, my skills, reach into the implicate order and make some of it more explicate, do you have notions about that, for learning, for human development?

PRIBRAM: Well, you said it yourself just now. You reach into the implicate order. You allow yourself — Freud called it regression in the service of the ego, primary process kinds of things, which are more holonomic, more holographic-like. Yes, I think that’s the general way that I would say that this is different. The other is imitation, and the kind of thing where we have role models and we take care of ourselves, model ourselves on someone — the kind of thing you do in sports, you watch a videotape or something.

MISHLOVE: Would you say creativity works the same way?

PRIBRAM: Well, creativity works the same way in the following sense: that we allow ourselves to get — let’s just be very crude here — into this wave form, you know, in a distributed system. And this then allows the fluctuations that take place there to create new forms, which in space-time we can’t really do too well. I mean, things are already formed. But if we get back into this potential, of distributed, implicate-type order, then these fluctuations have a chance to reorganize this way, or to organize new foci of activity.

MISHLOVE: And these would take the shape of mental images in our mind?

PRIBRAM: By the time they get to be mental images, it’s already pretty well set into space-time form.

MISHLOVE: What is a mental image, in space-time? How would you describe that, as a neuroscientist?

PRIBRAM: Well, let’s see. I’ve got my image of your face right now, and I also have an image of a person sitting in a chair over there, and a big eye looking at me in front, a television eye, with my eyes closed. That’s mental imagery.

MISHLOVE: You wouldn’t try and tie that to resonant neural patterns?

PRIBRAM: Oh sure, I’ll be happy to do that. There are two kinds of mechanism — I mean, you can sort of divide things up into twos and threes and so on. But if you divide neural activity, you can divide it into propagative nerve impulses on the one hand, and then these slow potentials — hyperpolarizations, steep polarizations — that don’t go anywhere. And they form this holographic-like pattern, and it’s those that I feel — and I have some evidence to support this — are what we experience as images.

MISHLOVE: Would these sort of be like standing waves in the mind? Am I reaching too far here?

PRIBRAM: You said it — “in the mind” — again. The waves aren’t in the mind.

MISHLOVE: Standing waves in the brain.

PRIBRAM: In the brain. They could be thought of that way. Again, I use the matrix analogy as well, just so we don’t get too far into the waves. But sure, some kind of standing wave forms that are there temporarily. Sometimes they last longer, and sometimes they are very brief and we are not even aware of them. But the longer they last — Sherrington had this idea, and he said there seems to be a reciprocal relationship between reflex and mind; the more reflex the less mental, and vice versa.

MISHLOVE: OK. That relates somehow to free will also, I gather.

PRIBRAM: Well, there we get into a different set of problems, now. Sure, to some extent if you get into your potential mode, then new things can happen. But usually free will is conceived of in terms of how many constraints are operating, and we have in statistics a notion of degrees of freedom. I think our will essentially is constrained, more or less. We have so many degrees of freedom, and the more degrees of freedom we have, the more we feel free, and we have freedom of choice.

MISHLOVE: What can we say, in wrapping the program up, given all these aspects of the mind-brain system that you’ve described, how does that relate to, say, the ultimate or the farther reaches of human potential?

PRIBRAM: Well, I think in the twenty-first century we’re going to be able to do an awful lot that we weren’t able to do up to now, simply because science will be admitted to the spiritual aspects of mankind, and vice versa — what has been segregated for at least three hundred years, since Galileo, where the spiritual aspects, in Western culture at least, have been sort of relegated over here. People have split this, you know. We build buildings, and we do surgery, and do all of these things. Then we have a spiritual aspect to ourselves; we go do that somewhere else. Whereas now I think these things will come together, and it will be perfectly all right for what we today call “faith healers” to come and help with reduction of pain and to ease all kinds of things. So it’ll be a different world. I wouldn’t even be surprised if preventative therapies could be instituted, that deal with controls of ourselves, so we aren’t as prone to get cancers and so on.

MISHLOVE: That’s very optimistic. Well, Karl Pribram, it’s been a pleasure having you with me. Thank you very much.

The Universe as a Hologram

Does Objective Reality Exist, or is the Universe a Phantasm?

In 1982 a remarkable event took place. At the University of Paris a research team led by physicist  Alain Aspect performed what may turn out to be one of the most important experiments of the 20th century. You did not hear about it on the evening news. In fact, unless you are in the habit of reading scientific journals you probably have never even heard Aspect’s name, though there are some who believe his discovery may change the face of science.

Aspect and his team discovered that under certain circumstances subatomic particles such as electrons are able to instantaneously communicate with each other regardless of the distance separating them. It doesn’t matter whether they are 10 feet or 10 billion miles apart. Somehow each particle always seems to know what the other is doing. The problem with this feat is that it violates Einstein’s long-held tenet that no communication can travel faster than the speed of light. Since traveling faster than the speed of light is tantamount to breaking the time barrier, this daunting prospect has caused some physicists to try to come up with elaborate ways to explain away Aspect’s findings. But it has inspired others to offer even more radical explanations.

University of London physicist David Bohm, for example, believes Aspect’s findings imply that objective reality does not exist, that despite its apparent solidity the universe is at heart a phantasm, a gigantic and splendidly detailed hologram.

To understand why Bohm makes this startling assertion, one must first understand a little about holograms. A hologram is a three- dimensional photograph made with the aid of a laser. To make a hologram, the object to be photographed is first bathed in the light of a laser beam. Then a second laser beam is bounced off the reflected light of the first and the resulting interference pattern (the area where the two laser beams commingle) is captured on film. When the film is developed, it looks like a meaningless swirl of light and dark lines. But as soon as the developed film is illuminated by another laser beam, a three-dimensional image of the original object appears.

The three-dimensionality of such images is not the only remarkable characteristic of holograms. If a hologram of a rose is cut in half and then illuminated by a laser, each half will still be found to contain the entire image of the rose. Indeed, even if the halves are divided again, each snippet of film will always be found to contain a smaller but intact version of the original image. Unlike normal photographs, every part of a hologram contains all the information possessed by the whole.

The “whole in every part” nature of a hologram provides us with an entirely new way of understanding organization and order. For most of its history, Western science has labored under the bias that the best way to understand a physical phenomenon, whether a frog or an atom, is to dissect it and study its respective parts. A hologram teaches us that some things in the universe may not lend themselves to this approach. If we try to take apart something constructed holographically, we will not get the pieces of which it is made, we will only get smaller wholes.

This insight suggested to Bohm another way of understanding Aspect’s discovery. Bohm believes the reason subatomic particles are able to remain in contact with one another regardless of the distance separating them is not because they are sending some sort of mysterious signal back and forth, but because their separateness is an illusion. He argues that at some deeper level of reality such particles are not individual entities, but are actually extensions of the same fundamental something.

To enable people to better visualize what he means, Bohm offers the following illustration. Imagine an aquarium containing a fish. Imagine also that you are unable to see the aquarium directly and your knowledge about it and what it contains comes from two television cameras, one directed at the aquarium’s front and the other directed at its side. As you stare at the two television monitors, you might assume that the fish on each of the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch the two fish, you will eventually become aware that there is a certain relationship between them. When one turns, the other also makes a slightly different but corresponding turn; when one faces the front, the other always faces toward the side. If you remain unaware of the full scope of the situation, you might even conclude that the fish must be instantaneously communicating with one another, but this is clearly not the case.

This, says Bohm, is precisely what is going on between the subatomic particles in Aspect’s experiment. According to Bohm, the apparent faster-than-light connection between subatomic particles is really telling us that there is a deeper level of reality we are not privy to, a more complex dimension beyond our own that is analogous to the aquarium. And, he adds, we view objects such as subatomic particles as separate from one another because we are seeing only a portion of their reality. Such particles are not separate “parts”, but facets of a deeper and more underlying unity that is ultimately as holographic and indivisible as the previously mentioned rose. And since everything in physical reality is comprised of these “eidolons”, the universe is itself a projection, a hologram.

In addition to its phantomlike nature, such a universe would possess other rather startling features. If the apparent separateness of subatomic particles is illusory, it means that at a deeper level of reality all things in the universe are infinitely interconnected.The electrons in a carbon atom in the human brain are connected to the subatomic particles that comprise every salmon that swims, every heart that beats, and every star that shimmers in the sky. Everything interpenetrates everything, and although human nature may seek to categorize and pigeonhole and subdivide, the various phenomena of the universe, all apportionments are of necessity artificial and all of nature is ultimately a seamless web.

In a holographic universe, even time and space could no longer be viewed as fundamentals. Because concepts such as location break down in a universe in which nothing is truly separate from anything else, time and three-dimensional space, like the images of the fish on the TV monitors, would also have to be viewed as projections of this deeper order. At its deeper level reality is a sort of superhologram in which the past, present, and future all exist simultaneously. This suggests that given the proper tools it might even be possible to someday reach into the superholographic level of reality and pluck out scenes from the long-forgotten past.

What else the superhologram contains is an open-ended question. Allowing, for the sake of argument, that the superhologram is the matrix that has given birth to everything in our universe, at the very least it contains every subatomic particle that has been or will be — every configuration of matter and energy that is possible, from snowflakes to quasars, from blue whales to gamma rays. It must be seen as a sort of cosmic storehouse of “All That Is.”

Although Bohm concedes that we have no way of knowing what else might lie hidden in the superhologram, he does venture to say that we have no reason to assume it does not contain more. Or as he puts it, perhaps the superholographic level of reality is a “mere stage” beyond which lies “an infinity of further development”.

Bohm is not the only researcher who has found evidence that the universe is a hologram. Working independently in the field of brain research, Standford neurophysiologist Karl Pribram has also become persuaded of the holographic nature of reality. Pribram was drawn to the holographic model by the puzzle of how and where memories are stored in the brain. For decades numerous studies have shown that rather than being confined to a specific location, memories are dispersed throughout the brain.

In a series of landmark experiments in the 1920s, brain scientist Karl Lashley found that no matter what portion of a rat’s brain he removed he was unable to eradicate its memory of how to perform complex tasks it had learned prior to surgery. The only problem was that no one was able to come up with a mechanism that might explain this curious “whole in every part” nature of memory storage.

Then in the 1960s Pribram encountered the concept of holography and realized he had found the explanation brain scientists had been looking for. Pribram believes memories are encoded not in neurons, or small groupings of neurons, but in patterns of nerve impulses that crisscross the entire brain in the same way that patterns of laser light interference crisscross the entire area of a piece of film containing a holographic image. In other words, Pribram believes the brain is itself a hologram.

Pribram’s theory also explains how the human brain can store so many memories in so little space. It has been estimated that the human brain has the capacity to memorize something on the order of 10 billion bits of information during the average human lifetime (or roughly the same amount of information contained in five sets of the Encyclopaedia Britannica).

Similarly, it has been discovered that in addition to their other capabilities, holograms possess an astounding capacity for information storage–simply by changing the angle at which the two lasers strike a piece of photographic film, it is possible to record many different images on the same surface. It has been demonstrated that one cubic centimeter of film can hold as many as 10 billion bits of information.

Our uncanny ability to quickly retrieve whatever information we need from the enormous store of our memories becomes more understandable if the brain functions according to holographic principles. If a friend asks you to tell him what comes to mind when he says the word “zebra”, you do not have to clumsily sort back through some gigantic and cerebral alphabetic file to arrive at an answer. Instead, associations like “striped”, “horselike”, and “animal native to Africa” all pop into your head instantly. Indeed, one of the most amazing things about the human thinking process is that every piece of information seems instantly cross- correlated with every other piece of information–another feature intrinsic to the hologram. Because every portion of a hologram is infinitely interconnected with every other portion, it is perhaps nature’s supreme example of a cross-correlated system.

The storage of memory is not the only neurophysiological puzzle that becomes more tractable in light of Pribram’s holographic model of the brain. Another is how the brain is able to translate the avalanche of frequencies it receives via the senses (light frequencies, sound frequencies, and so on) into the concrete world of our perceptions.

Encoding and decoding frequencies is precisely what a hologram does best. Just as a hologram functions as a sort of lens, a translating device able to convert an apparently meaningless blur of frequencies into a coherent image, Pribram believes the brain also comprises a lens and uses holographic principles to mathematically convert the frequencies it receives through the senses into the inner world of our perceptions.

An impressive body of evidence suggests that the brain uses holographic principles to perform its operations. Pribram’s theory, in fact, has gained increasing support among neurophysiologists.

Argentinian-Italian researcher Hugo Zucarelli recently extended the holographic model into the world of acoustic phenomena. Puzzled by the fact that humans can locate the source of sounds without moving their heads, even if they only possess hearing in one ear, Zucarelli discovered that holographic principles can explain this ability. Zucarelli has also developed the technology of holophonic sound, a recording technique able to reproduce acoustic situations with an almost uncanny realism.

Pribram’s belief that our brains mathematically construct “hard” reality by relying on input from a frequency domain has also received a good deal of experimental support. It has been found that each of our senses is sensitive to a much broader range of frequencies than was previously suspected. Researchers have discovered, for instance, that our visual systems are sensitive to sound frequencies, that our sense of smellisin part dependent on what are now called “osmic frequencies”, and that even the cells in our bodies are sensitive to a broad range of frequencies. Such findings suggest that it is only in the holographic domain of consciousness that such frequencies are sorted out and divided up into conventional perceptions.

But the most mind-boggling aspect of Pribram’s holographic model of the brain is what happens when it is put together with Bohm’s theory. For if the concreteness of the world is but a secondary reality and what is “there” is actually a holographic blur of frequencies, and if the brain is also a hologram and only selects some of the frequencies out of this blur and mathematically transforms them into sensory perceptions, what becomes of objective reality? Put quite simply, it ceases to exist. As the religions of the East have long upheld, the material world is Maya, an illusion, and although we may think we are physical beings moving through a physical world, this too is an illusion.

We are really “receivers” floating through a kaleidoscopic sea of frequency, and what we extract from this sea and transmogrify into physical reality is but one channel from many extracted out of the superhologram.

This striking new picture of reality, the synthesis of Bohm and Pribram’s views, has come to be called theholographic paradigm, and although many scientists have greeted it with skepticism, it has galvanized others. A small but growing group of researchers believe it may be the most accurate model of reality science has arrived at thus far. More than that, some believe it may solve some mysteries that have never before been explainable by science and even establish the paranormal as a part of nature. Numerous researchers, including Bohm and Pribram, have noted that many para-psychological phenomena become much more understandable in terms of the holographic paradigm.

In a universe in which individual brains are actually indivisible portions of the greater hologram and everything is infinitely interconnected, telepathy may merely be the accessing of the holographic level.

It is obviously much easier to understand how information can travel from the mind of individual ‘A’ to that of individual ‘B’ at a far distance point and helps to understand a number of unsolvedpuzzles in psychology.

In particular,  Stanislav Grof feels the holographic paradigm offers a model for understanding many of the baffling phenomena experienced by individuals during altered states of consciousness. In the 1950s, while conducting research into the beliefs of LSD as a psychotherapeutic tool, Grof had one female patient who suddenly became convinced she had assumed the identity of a female of a species of prehistoric reptile. During the course of her hallucination, she not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species’s anatomy was a patch of colored scales on the side of its head. What was startling to Grof was that although the woman had no prior knowledge about such things, a conversation with a zoologist later confirmed that in certain species of reptiles colored areas on the head do indeed play an important role as triggers of sexual arousal. The woman’s experience was not unique. During the course of his research, Grof encountered examples of patients regressing and identifying with virtually every species on the evolutionary tree (research findings which helped influence the man-into-ape scene in the movie Altered States). Moreover, he found that such experiences frequently contained obscure zoological details which turned out to be accurate.

Regressions into the animal kingdom were not the only puzzling psychological phenomena Grof encountered. He also had patients who appeared to tap into some sort of collective or racial unconscious. Individuals with little or no education suddenly gave detailed descriptions of Zoroastrian funerary practices and scenes from Hindu mythology. In other categories of experience, individuals gave persuasive accounts of out-of-body journeys, of precognitive glimpses of the future, of regressions into apparent past-life incarnations.

In later research, Grof found the same range of phenomena manifested in therapy sessions which did not involve the use of drugs. Because the common element in such experiences appeared to be the transcending of an individual’s consciousness beyond the usual boundaries of ego and/or limitations of space and time, Grof called such manifestations “transpersonal experiences”, and in the late ’60s he helped found a branch of psychology called “transpersonal psychology” devoted entirely to their study.

Although Grof’s newly founded Association of Transpersonal Psychology garnered a rapidly growing group of like-minded professionals and has become a respected branch of psychology, for years neither Grof or any of his colleagues were able to offer a mechanism for explaining the bizarre psychological phenomena they were witnessing. But that has changed with the advent of the holographic paradigm.

As Grof recently noted, if the mind is actually part of a continuum, a labyrinth that is connected not only to every other mind that exists or has existed, but to every atom, organism, and region in the vastness of space and time itself, the fact that it is able to occasionally make forays into the labyrinth and have transpersonal experiences no longer seems so strange.

The holographic paradigm also has implications for so-called hard sciences like biology. Keith Floyd, a psychologist at Virginia Intermont College, has pointed out that if the concreteness of reality is but a holographic illusion, it would no longer be true to say the brain produces consciousness. Rather, it is consciousness that creates the appearance of the brain as well as the body and everything else around us we interpret as physical.

Such a turnabout in the way we view biological structures has caused researchers to point out that medicine and our understanding of the healing process could also be transformed by the holographic paradigm. If the apparent physical structure of the body is but a holographic projection of consciousness, it becomes clear that each of us is much more responsible for our health than current medical wisdom allows. What we now view as miraculous remissions of disease may actually be due to changes in consciousness which in turn effect changes in the hologram of the body.

Similarly, controversial new healing techniques such as visualization may work so well because, in the holographic domain of thought, images are ultimately as real as “reality”.

Even visions and experiences involving “non-ordinary” reality become explainable under the holographic paradigm. In his book “Gifts of Unknown Things,” biologist Lyall Watson describes his encounter with an Indonesian shaman woman who, by performing a ritual dance, was able to make an entire grove of trees instantly vanish into thin air. Watson relates that as he and another astonished onlooker continued to watch the woman, she caused the trees to reappear, then “click” off again and on again several times in succession.

Although current scientific understanding is incapable of explaining such events, experiences like this become more tenable if “hard” reality is only a holographic projection. Perhaps we agree on what is “there” or “not there” because what we call consensus reality is formulated and ratified at the level of the human unconscious at which all minds are infinitely interconnected. If this is true, it is the most profound implication of the holographic paradigm of all, for it means that experiences such as Watson’s are not commonplace only because we have not programmed our minds with the beliefs that would make them so. In a holographic universe there are no limits to the extent to which we can alter the fabric of reality.

What we perceive as reality is only a canvas waiting for us to draw upon it any picture we want. Anything is possible, from bending spoons with the power of the mind to the phantasmagoric events experienced by Castaneda during his encounters with the Yaqui brujo don Juan, for magic is our birthright, no more or less miraculous than our ability to compute the reality we want when we are in our dreams.

Indeed, even our most fundamental notions about reality become suspect, for in a holographic universe, as Pribram has pointed out, even random events would have to be seen as based on holographic principles and therefore determined. Synchronicities or meaningful coincidences suddenly makes sense, and everything in reality would have to be seen as a metaphor, for even the most haphazard events would express some underlying symmetry.

Whether Bohm and Pribram’s holographic paradigm becomes accepted in science or dies an ignoble death remains to be seen, but it is safe to say that it has already had an influence on the thinking of many scientists. And even if it is found that the holographic model does not provide the best explanation for the instantaneous communications that seem to be passing back and forth between subatomic particles, at the very least, as noted by Basil Hiley, a physicist at Birbeck College in London, Aspect’s findings “indicate that we must be prepared to consider radically new views of reality”.

The DNA Phantom Effect

In this contribution I am going to describe some observations and interpretations of a recently discovered anomalous phenomenon which we are calling the DNA Phantom Effect in Vitro or the DNA Phantom for short. We believe this discovery has tremendous significance for the explanation and deeper understandings of the mechanisms underlying subtle energy phenomena including many of the observed alternative healing phenomena [1,2]. This data also supports the heart intelligence concept and model developed by Doc Lew Childre [3,4]. (See also contributions by Rollin McCraty and Glen Rein in this volume).

This new phenomenon — the DNA phantom effect — was first observed in Moscow at the Russian Academy of Sciences as a surprise effect during experiments measuring the vibrational modes of DNA in solution using a sophisticated and expensive “MALVERN” laser photon correlation spectrometer (LPCS) [5]. These effects were analyzed and interpreted by Gariaev and Poponin [6].

The new feature that makes this discovery distinctly different from many other previously undertaken attempts to measure and identify subtle energy fields [1] is that the field of the DNA phantom has the ability to be coupled to conventional electromagnetic fields of laser radiation and as a consequence, it can be reliably detected and positively identified using standard optical techniques.

Furthermore, it seems very plausible that the DNA phantom effect is an example of subtle energy manifestation in which direct human influence is not involved. These experimental data provide us not only quantitative data concerning the coupling constant between the DNA phantom field and the electromagnetic field of the laser light but also provides qualitative and quantitative information about the nonlinear dynamics of the phantom DNA fields. Note that both types of data are crucial for the development of a new unified nonlinear quantum field theory which must include the physical theory of consciousness and should be based on a precise quantitative background.

RESULTS
The background leading to the discovery of the DNA phantom and a description of the experimental set up and conditions will be helpful. A block diagram of the laser photon correlation spectrometer used in these experiments is presented in Figure 1. In each set of experimental measurements with DNA samples, several double control measurements are performed. These measurements are performed prior to the DNA being placed in the scattering chamber. When the scattering chamber of the LPCS is void of physical DNA, and neither are there are any phantom DNA fields present, the autocorrelation function of scattered light looks like the one shown in Figure 2a. This typical control plot represents only background random noise counts of the photomultiplier. Note that the intensity of the background noise counts is very small and the distribution of the number of counts per channel is close to random. Figure 2b demonstrates a typical time autocorrelation function when a physical DNA sample is placed in the scattering chamber, and typically has the shape of an oscillatory and slowly exponentially decaying function. When the DNA is removed from the scattering chamber, one anticipates that the autocorrelation function will be the same as before the DNA was placed in the scattering chamber. Surprisingly and counter-intuitively it turns out that the autocorrelation function measured just after the removal of the DNA from the scattering chamber looks distinctly different from the one obtained before the DNA was placed in the chamber. Two examples of the autocorrelation functions measured just after the removal of the physical DNA are shown in Figures 2c and d. After duplicating this many times and checking the equipment in every conceivable way, we were forced to accept the working hypothesis that some new field structure is being excited from the physical vacuum. We termed this the DNA phantom in order to emphasize that its origin is related with the physical DNA. We have not yet observed this effect with other substances in the chamber. After the discovery of this effect we began a more rigorous and continuous study of this phenomena. We have found that, as long as the space in the scattering chamber is not disturbed, we are able to measure this effect for long periods of time. In several cases we have observed it for up to a month. It is important to emphasize that two conditions are necessary in order to observe the DNA phantoms. The first is the presence of the DNA molecule and the second is the exposure of the DNA to weak coherent laser radiation. This last condition has been shown to work with two different frequencies of laser radiation.

Perhaps the most important finding of these experiments is that they provide an opportunity to study the vacuum substructure on strictly scientific and quantitative grounds. This is possible due to the phantom field’s intrinsic ability to couple with conventional electromagnetic fields. The value of the coupling constant between the DNA phantom field and the electromagnetic field of the laser radiation can be estimated from the intensity of scattered light. The first preliminary set of experiments carried out in Moscow and Stanford have allowed us to reliably detect the phantom effect; however, more measurements of the light scattering from the DNA phantom fields are necessary for a more precise determination of the value of the EMF-DNA phantom field coupling constant.

THEORY
It is fortunate that the experimental data provides us with qualitative and quantitative information about the nonlinear dynamical properties of the phantom DNA fields. Namely, these experimental data suggest that localized excitations of DNA phantom fields are long living and can exist in non-moving and slowly propagating states. This type of behavior is distinctly different from the behavior demonstrated by other well known nonlinear localized excitations such as solitons which are currently considered to be the best explanation of how vibrational energy propagates through the DNA.

It is a remarkable and striking coincidence that a new class of localized solutions to anharmonic Fermi-Pasta-Ulam lattice (FPU) – nonlinear localized excitations (NLE), which have been recently obtained [7], demonstrate very similar dynamical features to those of the DNA phantom. Nonlinear localized excitations predicted by the FPU model also have unusually long life-times. Furthermore, they can exist in both stationary or slowly propagating forms. In Figure 3, one example of a NLE is shown which illustrates three stationary localized excitations generated by numerical simulation using the FPU model [7]. It is worthy to note that this NLE has a surprisingly long life-time. Here, we present only one of the many possible examples of the patterns for stationary excitations which are theoretically predicted. Slowly propagating and long lived NLE are also predicted by this theory. Note that the FPU model can successfully explain the diversity and main features of the DNA phantom dynamical patterns. This model is suggested as the basis for a more general nonlinear quantum theory which may explain many of the observed subtle energy phenomena and eventually could provide a physical theory of consciousness.

According to our current hypothesis, the DNA phantom effect may be interpreted as a manifestation of a new physical vacuum substructure which has been previously overlooked. It appears that this substructure can be excited from the physical vacuum in a range of energies close to zero energy provided certain specific conditions are fulfilled which are specified above.

Furthermore, one can suggest that the DNA phantom effect is a specific example of a more general category of electromagnetic phantom effects [8]. This suggests that the electromagnetic phantom effect is a more fundamental phenomenon which can be used to explain other observed phantom effects including the phantom leaf effect and the phantom limb [9].

Dr. Poponin is a quantum physicist who is recognized world wide as a leading expert in quantum biology, including the nonlinear dynamics of DNA and the interactions of weak electromagnetic fields with biological systems. He is the Senior Research Scientist at the Institute of Biochemical Physics of the Russian Academy of Sciences and is currently working with the Institute of HeartMath in a collaborative research project between IHM and the RAS. He can be contacted at Institute of HeartMath, Research Division, 14700 West Park Ave. Boulder Creek, CA 95006. Phone 408-338-8700, Fax 408-338-1182.

References
1. W.A. Tiller. What Are Subtle Energies? Journal of Scientific Exploration. Vol.7, p.293-304 (1993).
2. G. Rein and R. McCraty. Structural Changes in Water and DNA Associated with New Physiologically Measured States. Journal of Scientific Exploration. Vol.8, 3 p.438 (1994).
3. D.L. Childre. Self Empowerment. Boulder Creek: Planetary Publications, 1992.
4. S. Paddison. The Hidden Power of the Heart. Boulder Creek: Planetary Publications, 1992.
5. P.P. Gariaev, K.V. Grigor’ev, A.A. Vasil’ev, V.P. Poponin and V.A. Shcheglov. Investigation of the Fluctuation Dynamics of DNA Solutions by Laser Correlation Spectroscopy. Bulletin of the Lebedev Physics Institute, n. 11-12, p. 23-30 (1992).
6. P.P. Gariaev and V.P. Poponin. Vacuum DNA phantom effect in vitro and its possible rational explanation. Nanobiology 1995 (in press).
7. V.P. Poponin. Modeling of NLE dynamics in one dimensional anharmonic FPU-lattice. Physics Letters A. (in press). 8. V. Tatur. The secrets of new thinking. Progress Publisher, Moscow, 1990, 200 p. (Russian).
9. J. K. Chouldhury et al., J. Inst. Eng. (India). 1979, v. 60, Pt EL3, p. 61-73.

UPDATES

About the detection of the “DNA Phantom effect”.

Peter Gariaev has seen the effect for the first time in 1985, when he worked with correlation spectroscopy of DNA, ribosomes and collagen in the Institute of physics/techniques problems Acad. Sci. of the USSR.

However, to publish it, was possible only in 1991 (Gariaev P.P., Chudin V.I., Komissarov G.G., Berezin A.A., Vasiliev A.A., 1991, Holographic Associative Memory of Biological Systems, Proceedings SPIE – The International Society for Optical Engineering. Optical Memory and Neural Networks. v.1621, p.280- 291. USA.), and then in (Gariaev P.P., “Wave based genome”, Ed. Obsh. Pl’za, 279p. In Russian (1994)), where the biggest chapter of the book is devoted to this effect.

In 1995 Poponin has received an invitation in USA and has offered, as continuation of the joint work with Peter Gariaev in the Lebedev Physical Institute of the Russian Academy of Sciences, again jointly to publish an article about the DNA phantom effect in USA. Peter Gariaev agreed and gave him the diagrams and the description of the method. Then an article “of Poponin” with the data of Peter Gariaev appeared in the internet 1995, but without his participation.

In this article Poponin refers to the joint publication (Gariaev, K.V. Grigor’ev, A.A. Vasil’ev, V.P. Poponin and V.A. Shcheglov. Investigation of the Fluctuation Dynamics of DNA Solutions by Laser Correlation Spectroscopy. Bulletin of the Lebedev Physics Institute, n. 11-12, p. 23-30 (1992))

But this paper is ONLY about the DNA fluctuation dynamics, investigated by a method with laser correlation spectroscopy, and there is no relation to the DNA phantom effect.

With best regards
Peter Gariaev, Ph.D.

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TWM Insights

1. The most complex system example is the weather, which,…can only be effectively modelled with an exact duplicate of itself…The generator of unpredictability in complex systems is what Lorenz calls “sensitivity to initial conditions” or “the butterfly effect.” The concept means that with a complex, nonlinear system, very (infinitely) small changes in the starting conditions of a system will result in dramatically different outputs for that system. [Edward N. Lorenz: The Essence of Chaos.] What is Chaos Theory ? Mark Michaels. The Chaos Network On Line.

2. “To the often-heard question,’Why can’t we make better weather forecasts?’ I have been tempted to reply, ’Well, why should we be able to make any forecasts at all?’ ” – Edward N. Lorenz in The Essence of Chaos. Lorenz is the MIT atmospheric science researcher whose work led to the development of the idea of chaos in physical systems. In meteorology, one of the important implications is that small differences in the initial conditions of the atmosphere can lead to big differences in the weather…That is why scientists say that day-to-day forecasts of the weather for more than about two weeks ahead will never be possible. Weather Forecasting. USA TODAY Weather.

3. The most fruitful areas for growth of the sciences are those between established fields. Science has been increasingly the task of specialists, in fields which show a tendency to grow progressively narrower. Important work is delayed by the unavailability in one field of results that may have already become classical in the next field. It is these boundary regions of science that offer the richest opportunities to the qualified investigator. Cybernetics. Norbert Wiener.

4. …the most mind-boggling aspect of Pribram’s holographic model of the brain is …when it is put together with Bohm’s theory. For if the concreteness of the world…is actually a holographic blur of frequencies, and if the brain is also a hologram…what becomes of objective reality? Put quite simply, it ceases to exist. As the religions of the East have long upheld, the material world is Maya, an illusion,…This striking new picture of reality, the synthesis of Bohm and Pribram’s views, has come to be called the holographic paradigm …researchers believe it may be the most accurate model of reality science has arrived at thus far. More than that, some believe it may solve some mysteries that have never before been explainable by science and even establish the paranormal as a part of nature. The Universe as a Hologram. Author unknown.

5. …the interface between science and mysticism has been paradoxical, to say the least. Scientists claim to be upholders of materialism, cold rationality, objectivity, and strict empiricism. Yet, in the most rigorous realm of science – high energy particle physics – mysticism abounds and flourishes in a fertile climate…What does this tell us about the true cultural framework in which science is ‘done’? An Unusual Anthropology of High Energy Physics. Steve Mizrach. Magickal Physics

6. …mysticality is the power of all true science. [Einstein] The Private Albert Einstein. Peter A. Bucky with Allen G. Weakland. Andrews and McMeel, Kansas City, 1992.

7. There is no strict division between subjective and objective reality. Consciousness and the physical Universe are connected in some fundamental physical mechanism. This relationship between mind and reality is neither subjective nor objective, but “Omni-jective”. An omnijective concept of the universe is by no means new. Over two thousand years ago the Hindu Tantric tradition postulated a similar philosophy. According to Tantra, reality is illusion, or maya. The major error we commit in not perceiving this maya is that we perceive ourselves as separate from our environment. The Tantras are very explicit on this point. The observer and objective reality are one.” Mysticism and the New Physics. Michael Talbot. Routledge and Kegan Paul. 1981.

8.-Matter, mind, and magic are all one in the cosmos….In this situation two things stand out above all others: One is that our greatest strength lies in unity with all of Supernature here on earth, and the other is that this unity could give us the impetus we need to transcend the system altogether. Supernature could become something really supernatural. Supernature. Lyall Watson. Coronet Books. 1974.

9. ….the ancient phenomenon of weather control – bringing the sun or making it rain – as performed by shamans in various cultures around the world.The shaman … bring about the desired changes in weather. Similarly, various Indian tribes have rain dance ceremonies. In such cultures, human beings are viewed as but one part of the complex, living whole of Nature, connected to all other living things and to Nature itself. Encyclopedia of Mystical & Paranormal Experience. p.113. R.E. Guiley. Grange Books.

10. So firm was the belief of the Maori in mana that those who were held to possess it in high degree were credited with amazing powers, such as control over, or power to influence, natural phenomena. For instance, such highly endowed men could…cause thunder to resound, raise or allay a storm, wind, and rain, cause the sun to shine, mist to disappear, and many other things equally marvellous. Maori Religion and Mythology. E. Best. Part 1. p.312. Dominion Museum Bulletin No. 10. 1976.

10a. …the arts of black magic… the dreaded makutu, including the… power of slaying man by means of affecting his wairua, or spirit. The Maori School of Learning: Its Objects, Methods, and Ceremonial. E. Best. p.12. Dominion Museum Monograph No. 6 1923.

11. Indigenous peoples are entitled to the recognition of the full ownership, control and protection of their cultural and intellectual property. They have the right to special measures to control, develop and protect their sciences, technologies and cultural manifestations, including human…resources… Article 29. Draft Declaration on the Rights of Indigenous Peoples, 1993. UN Working Group on Indigenous Populations

12. CLARKE’S LAWS – Arthur C. Clarke.
from “Profiles of the Future: An Inquiry into the Limits of the Possible.”

[First Law]
When a distinguished but elderly scientist states that something is possible he is almost certainly right. When he states that something is impossible, he is very probably wrong.
[Second Law]
The only way of discovering the limits of the possible is to venture a little way past them into the impossible.
[Third Law]
Any sufficiently advanced technology is indistinguishable from magic.

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TWM FAQ

1. How does your WM method work?
Until effective safeguards are in place to protect Indigenous knowledge systems (IKS), all information pertinent to the method used will remain private and confidential. As for background information on the subject, there are many public sources available on the Internet.

2. What is your experience with WM?
Continuous local area and long distance trials have been conducted since 1987. Weather systems (as energy fields | information fields) are altered in direction and intensity. The programme is on-going and concerned with technical refinements. Average success rate to date is at least 80% for transforming selected weather systems (excluding augmentation or mitigation).

The majority of modified weather events lasting 1 – 3 days in duration now total more than 200 (as at mid-1999) in number. There have been fewer trials of longer duration (weeks | months) performed to date – about five so far (mid-1999) – but sufficient to consider long term WM viable and deserving more attention.
Overseas experience has shown that the technology is essentially unaffected by geographic or climatic variation. Long distance (remote) WM trials, mainly concerned with severe weather modification involving target areas at distances of 1,000 kms or more, have been successful. With appropriate ancillary resources (a) the distance or area may be significantly increased (b) an altered weather pattern may be sustained for several months, or longer, if required.

Another innovative application that is gradually being refined is that of “multi-tasking”. This means that a number of WM projects can be initiated and managed at the same time. The first public demonstration of this was in December, 2002 while TWM was involved with both the Louis Vuitton series in Auckland, New Zealand and the bushfires in New South Wales, Australia (see below). Trialing was held over several years and mainly confined to various parts of New Zealand.

Relative to other WM (cloud seeding) services, TWM is capable of generating a wide range of modified weather events with greater accuracy. This is possible because it operates at a fundamental level of physical manifestation.

Some recent projects:

Millennium 2000 celebration: the most significant public occasion involving WM. Auckland was widely promoted as the first major city in the world to begin the new millennium. A proposal was presented to the Auckland City Council to provide WM if their activities were threatened by bad weather. The proposal was ignored and, appropriately, the festivities were a disaster.

Louis Vuitton and America’s Cup Challenge 2000: another equally important event held in Auckland at the same time, with Team NZ as the defender. Check out TWM’s contribution to making the regatta the most challenging in the history of the ACC series. (Correction: 2003 will be the most challenging.)

Marlborough Dist. Council | Ministry of Energy 2001: drought deliberately prolonged as a result of institutional prejudice. That will continue to be TWM policy until attitudes change.

Louis Vuitton and America’s Cup Challenge 2002-03: during the entire Louis Vuitton Cup series, 22 out of 67 days were lost. A significant “improvement” on results for the ACC 2000 series.

NOTE: For background information to the above activities, refer to – Waitangi Tribunal Claim for the Atmosphere.

Bushfires – New South Wales, Australia 2002: a unique demonstration of remote WM and the versatility of the TWM method. Another example of Indigenous WM being used for more constructive purposes but again, it all depends on prevailing attitudes | institutional mindsets.

3. If the TWM method involves consciousness and energy fields, does it have other uses?
Yes. The method evolved from early experience with “non-local or distant healing”. There has been some experimentation with other applications, but the emphasis is on fully developing the potential of WM.

Consciousness as an active agent in the establishment of physical reality is receiving considerable attention from some of the world’s prestigious scientific institutions. It has been claimed, despite the impressive advances made by materialist | mechanistic science, that the most important scientific endeavour in future will be the “science of the subjective” or “science of consciousness”. Such awareness has been part of Indigenous knowledge systems for a very long time. Ancient traditions such as in India and China (the world’s two largest Indigenous groups) have indicated that the “ultimate” technology is not external, local, or physical but ubiquitous, non-local and non-physical.

One very important implication is obvious. All external technology is secondary; consciousness is primary and more fundamental. Therefore, it follows that a highly advanced and autonomous primal field of consciousness [a.k.a. God, Prime Creator, Io, Yahweh, Elohim, Allah, Brahma, Paramatma, etc.] is infinitely more powerful than any external artificial technology upon which all developed economies are heavily dependent. Naturally, this includes EM and nuclear technologies which are derived from this field of potential.
Furthermore, an individualised aspect (the human mind | consciousness) fully aware of this field as its source, is capable of displaying (see holographic paradigm) similar creative abilities. Whether these abilities are actualized is another matter.

4. Any connection between your method and a weather change is just coincidence.
Fortunately, not everyone thinks this way. Albert Einstein defined “Coincidence” as ‘God’s way of remaining anonymous’. That is something to think about. In addition, scientific PK research has demonstrated that the above claim, as a general statement, is inappropriate. It might have been pertinent if the TWM method had been based upon one or two incidents, but that has not been the case (see 2. above for details).

The same claim could also be directed at weather forecasting as a predictive method. Because of its esoteric | occult | indigenous origins, forecasting has been reinvented as a western scientific method and is now regarded as a respectable vocation and indispensable to the efficient management of modern society. Whether Indigenous weather modification achieves similar recognition remains to be seen.
Note that the operational style is generally the same for TWM and forecasting. Both deal with present and future weather developments, both function on the basis of information received about weather phenomena, and significantly, in both cases, there is no apparent direct connection between action and outcome. This becomes very obvious to the layman when weather forecasts do not correspond with reality. Yet such lapses are tolerated and the profession is not ostracized (though it may be criticized) regardless of the fact that it will never consistently achieve 100% accuracy.

In brief, if TWM’s achievements are due to coincidence then, logically, the same applies to forecasting. As far as TWM activities are concerned, synchronicity, rather than coincidence, is a more credible interpretation of the process.

Note also that the TWM method is a version of Indigenous WM traditions (see 6. below) with a long history of success. To suggest coincidence as the basis of a methodology | technology that has been used repeatedly for thousands of years by various Indigenous practitioners, is both superficial and misguided.

Water dowsing | divining is another methodology derived from ancient traditions that sceptics have described as “unscientific”, lacking credibility, and its achievements dismissed as coincidence. A recent government sponsored program to test dowsing completely demolishes these arguments with impressive field studies and impeccable research. It has established that dowsing does work but is unable to explain how or why. If a similar study of Indigenous WM methods was conducted, one could reasonably expect results and conclusions which parallel those of dowsing.

5. Why should anyone believe you?
Which is more incredible? Weather prediction or modification? The first assumes that it is possible for the human mind | consciousness to foretell future events; the other (Indigenous version) that it can manipulate or change physical phenomena. Both originated in cultures where the artificial boundaries between “normal” and “paranormal” did not exist. For early human societies, life was holistic, unlimited and inclusive. The problem of credibility regarding the scope of human potential arose with the emergence of Western science and its narrow, exclusive, and distorted worldview.

Therefore, any belief based on ignorance, including belief in outmoded paradigms, is of little value compared with knowledge derived from experience. For example, the materialist reductionist scientific paradigm was undermined by Einstein nearly 100 years ago and yet the majority of people, notably in the West, continue to live as though nothing has changed. This suggests a regression into a Dark Age mindset based on superstition and habit rather than an enlightened decision to embrace a more subtle and complex worldview resulting from the discoveries of quantum physics and the new sciences.

Indigenous weather modification is no more incredible than the implications of scientific research in psychokinetic phenomena or scalar electromagnetics and many other fields. It would be advisable therefore, to review Clarke’s Laws. Public scepticism regarding Indigenous weather modification is due to the fact that, for centuries, developed (European) nations have deliberately ignored or denigrated Indigenous knowledge systems (IKS) and traditional ecological knowledge (TEK). This policy and practice continues today.

Ironically, these same nations now encourage academic and corporate interests to pirate IKS and TEK before international recognition of Indigenous ownership of that knowledge is formalized. [11] Clearly, in such cases, credibility of Indigenous knowledge is not a major issue compared with the economic benefits to be gained through ownership of patent rights. Having initially exploited the physical resources of Indigenous peoples, they are now colonizing their intellectual and cultural resources. An example of the assimilation of ideas of indigenous origin by mainstream Western thought is the “New Science | Physics” paradigm which proposes an extraordinary, complex, non-mechanistic and “mystical” reality. [3 -10] This is a radical departure from the narrow mechanistic scientific model that has prevailed for centuries.

Perhaps, as a result of changing attitudes to the value of Indigenous knowledge, underscored by increasing weather disaster costs, serious consideration of TWM’s expertise in weather modification will develop. This inspiring story about Dr Graeme Mather, a WM pioneer (cloud seeding), may serve as an example of what one persistent and courageous individual can achieve despite the scepticism of others.

6. Can you prove that your WM technology works?
Weather is characterized as a “complex non-linear dynamic system” [1]. What this suggests is that documentation and statistical analysis of a given set of events may indicate probability but does not absolutely “prove” that something works. This applies to weather forecasting and modelling [2], yet does not appear to have inhibited its widespread application and progress in any way. Obviously, the absence of “proof” is not necessarily an obstacle to the popular success of any technology.

The only real proof, in a relative sense, is in first-hand experience of tangible events in “the field”. One example of a WM technology that was initially controversial is cloud seeding which eventually gained acceptance as a result of successful field trials in the USA and elsewhere. To date there is still some debate about cloud seeding as a “proven” method of WM.

Yet, there are those who insist on “scientific proof” or peer-reviewed documentation of TWM technology as the only valid method of assessment. This desire to assert absolute authority and control by Western institutions (a kind of scientific-colonialism-imperialism) could be interpreted as a violation of Indigenous rights.
It must be pointed out that Indigenous WM traditions existed many millennia before Western science was conceived and that they continue to be practised today.
[This 1998 report of the huge Amazon forest fire describes how it was successfully extinguished by only two Indian shamans in a few hours. Contrast this with months of frustrated effort by hundreds of fire fighters with modern support services. Note that the Brazilian authorities employed the shamans without demanding “scientific proof” of their expertise – a wise decision that produced results much more efficiently and economically than by standard means. A salutary lesson for conventional emergency and civil defence organizations perhaps?]

Why is this type of WM not widely acknowledged or publicized? Cultural bias (with the notable exception of Brazil) appears to be a common reason. For those who may be interested, the nature of cultural bias is discussed by a Nobel-prize winning physicist regarding the attitude of mainstream science to parapsychology.

7. Why decline requests for trials or research?
TWM’s primary aim is to provide a safe environmental service. Serious objections to allowing research by various interest groups include:
theft of Indigenous intellectual and cultural property, a long standing issue that has not yet been satisfactorily resolved (see 5. above).
the arbitrary use, by developed nations, of socially and ecologically destructive technologies which are threatening world stability and security.
the intention of certain governments to use WM for military purposes despite U.N. prohibition of the military or hostile use of such technologies.

Until progress towards transformation of business and political values becomes universal practice, the above policy will remain unchanged. If requested, TWM will help to avert weather disasters and demonstration trials as part of contractual obligations for drought mitigation or water supply augmentation will be the only exception to policy at this stage.

8. What WM services are provided?
The main services to be offered are drought mitigation or prevention, or rainfall and water supply augmentation. Other services are also available to any interested individual or organization. All enquiries are welcome. All applicants are secured by TWM’s-performance-related | money back guarantee.

9. What are the dangers of TWM services?
The danger is negligible relative to other military or industrial products and services currently in use. The technology is completely natural, non-polluting, non-toxic and capable of contributing much to environmental recovery and sustainable economic development.

Usually associated with this question is the concern that TWM endangers or creates negative atmospheric effects in other parts of the world. The short answer is, everything affects global weather. To single out one from an infinite number of contributing factors strains credibility. To put it in context, the global economy must avoid using fossil fuels, all air, land and sea transport cease functioning, etc., etc., before one can even begin to quantify the effects of WM. The whole system must be considered.

Admittedly the potential negative effects namely, weather warfare, are considerable. This is acknowledged by certain government | military | corporate groups who regard WM as a legitimate element of military strategy. One group refers to it as, “Owning the weather in 2025 AD”.

10. What are the benefits of TWM services?
Cloud seeding has already demonstrated some of the advantages of WM, but is restricted by cloud availability. Other emerging WM technologies are a long way from being market-ready.

TWM however, is capable of operating in any situation and has been modifying weather systems for more than a decade. This capability is available to all developing economies which are relatively more vulnerable than those in developed countries. The range of weather disasters that are generally experienced can be prevented or mitigated on a scale and in a manner that has not yet been achieved by other WM services.

The benefits to weather-dependent businesses such as agriculture, commodity markets, bulk water supply and hydro power generation are at least equal to those presently obtained through weather forecasting. The crucial difference is that TWM is able to produce weather events that were not anticipated by forecasting services and also to reverse or alter events that were already predicted. This does not diminish the valuable role of forecasting. It is intended to highlight the potential advantages and positive contribution that TWM can bring to sustainable development.

11. What are the socio-economic applications of your technique?
These have been partly covered elsewhere. As a general comment, advanced WM technology is capable of affecting the activities and lives of millions, if not billions, of people for good or ill. In economic terms, the effects worldwide can be conservatively measured in multiples of a hundred billion dollars.

Regarding the issue of legal liability. The “technique” is essentially natural and, compared with cloud seeding which injects particles into cloud systems, leaves no physical evidence of human intervention. The only distinctive signature is the timely and congruent nature of a weather event, as demonstrated during the America’s Cup projects as well as the New South Wales bushfires. The problem for observers | researchers is that of isolating the TWM component from a range of other possible causes. Acquiring tangible proof of a direct link between intent, action and outcome is basically a statistical exercise necessitating TWM input. (See 4.and 6. above)

How ironic that what may be a possible disadvantage in one context (eg. prove that the method works) may also become a distinct advantage in another (eg. prove that the method was used for weather warfare).

12. What are the military applications?
Environmental (geophysical) warfare is not a recent development. It has been the subject of serious research for at least several decades and practised for much longer. A 1957 report on the military potential of WM technology described it as becoming “a more important weapon than the atom bomb.” That prediction has interesting implications for TWM in particular.

Comprised of consciousness, energy | information fields and unlimited access to atmospheric resources, Indigenous WM is an incomparable “force multiplier”. It is seamlessly integrated into existing weather systems and unless one has prior knowledge of the intended event(s), it is difficult to distinguish modified phenomena from those derived from “random” natural processes. The current spate of global weather disasters illustrates its potential as the penultimate stealth weapon.

Another application, adapted to more precise surgical functions, is related to long distance Qi experiments in China with saline and glucose solutions, regarded as critical to the physiological functions of the human body. Demonstrations of structural changes of the test solutions, as indicated by their Raman spectra, were successful. What this means is that one can affect the well-being of any individual through the application of Qi and consciousness. As a reverse form of “non-local or distant healing” (see 3. above) it may be used to incapacitate key persons virtually anywhere in the world. An extreme example of this, from Maori esoteric lore, is the practice of makutu.

In other words, those in positions of power may be made directly and readily accountable for their actions. In terms of redefining a more equitable and healthier relationship between the powerful | wealthy and the disempowered | poor, such a strategy becomes a moral imperative if further global social and ecological degradation is to be prevented.

The above are examples of the weaponization of psi or psychic abilities generally known as “psychic warfare”. They reveal an extremely subtle and potent dimension of reality structuring that is not fully understood or utilized by any of the so-called “major powers”. A synthesis of the two applications creates a weapon with capabilities that far exceed those of most national or regional arsenals.

The attacks against the WTC and Pentagon, on 11 September 2001, have been cited as an example of “fourth generation warfare”. This concept may be further extended by the application of human consciousness interfacing with the quantum vacuum or Zero-Point field and manipulating natural forces. WM is just one facet of this revolutionary nonlinear weaponry. The probable scenario of future warfare will involve highly evolved individuals using advanced “low tech” methods with “high tech” capacities. Call it “fourth density” warfare.

Compared with conventional and nuclear armaments, investment in development and maintenance is relatively minimal but the economic and political leverage that may be obtained is enormous.

13. What limits are there to your method of long distance WM?
Theoretically, only those limits imposed by the atmosphere. In practical terms, there is a significant body of scientific evidence showing that the application of Qi (chi) by an accomplished practitioner of qigong has caused changes in the properties of water and other objects over distances of one thousand to ten thousand kilometres (see “long distance Qi experiments in China” 12. above).
Note: The changes were induced without using any artificial, external technology.

Relate this development to the TWM method and world wide WM coverage via a combination of computer | Internet | remote sensing technologies is a distinct possibility. This application has been successfully tested during the America’s Cup 2000 and 2003 series in Auckland. More recently, in December 2002, it was used to avert the imminent destruction by firestorms of the central suburbs of Sydney, NSW. (See 2. above).

Long distance (remote) WM enables changes to be made to local weather conditions within nation-states from outside their territorial borders. It is one factor that members of the World Trade Organization will need to consider regarding the negative effects of their “globalization” agenda on developing nations and indigenous peoples. Where the current planetary reality is one of rapid and unpredictable social, environmental crises and everything is inter-connected, the repercussions are guaranteed to be catastrophic.

14. What response have you had to your web site?
Overall, the response has been very encouraging. Many, who have a particular interest in scientific or Indigenous issues mentioned on the site, have requested further information and that has been a mutually productive and beneficial exercise.

It’s interesting to note that the majority of positive and supportive responses have been from overseas countries. In general, they seem to indicate a widespread acceptance of Indigenous knowledge systems as a valid source of information about the world in which we live.

15. Why do you call it “Indigenous” WM?
Primarily because the methodology is characteristic of Indigenous cultures that have managed to retain it despite the pervasive influence of Westernization. Perhaps, according to Dossey, it could be called “quantum” or “non-local” WM, in much the same way that Deepak Chopra’s “Quantum Healing” connotes traditional healing methods.

But the fact is that this form of WM is not publicly-accepted practice in Western(ized) societies, as deduced from negative experiences in communications with institutions in Aotearoa NZ, USA, Canada, and Australia. Each of these countries was a signatory to Agenda 21at the Rio Earth Summit of 1992 and committed to supporting | empowering Indigenous peoples. Nevertheless, each has a history of European colonization and oppression of native inhabitants and to expect them to transcend collective prejudice was being too optimistic.

The UN and its agencies have displayed similar attitudes regarding the status of Indigenous peoples. One example is that most Indigenes with WM traditions have been excluded as signatories to the UN convention on the prohibition of military or other hostile use of environmental modification techniques.The historical reasons for this are explained here. Indigenous WM is therefore not subject to regulation by the UN or any of its members and may be freely used wherever and whenever it is desired or needed.

16. Any WM laws, regulations in New Zealand?
It is acknowledged that parts of Canada and the USA already have WM regulations in place. The situation in Aotearoa New Zealand is a little different and may have ramifications concerning the relationship between Indigenous peoples | First Nations and government in those countries as well.

Any law or regulation concerning WM must take into account the Treaty of Waitangi and the concept of tino rangatiratanga. Any action by central or local authorities to regulate Indigenous WM would be seen as one more attempt by non-indigenous Pakeha (European) to reinforce colonization and further limit Maori autonomy. In addition, according to at least one credible source, New Zealand Parliament | Government is “constitutionally illegal and has no further authority to govern”. That being the case, the only institutions with any legitimate claim to constitutional sovereignty are traditional indigenous (Maori) entities.

Therefore, any government claim to ownership and control of the atmosphere (as well as other natural resources) is illegitimate, lacks substance and will be contested. In comparison, TWM has an established track record and can demonstrate that it not only has a Treaty right but also the capacity to “own” and “control” atmospheric resources. It is significant that this is the only remaining major natural resource over which Maori are able to exercise tino rangatiratanga-without being compromised or marginalized, as is common practice, by Pakeha interest groups or government. In fact, as far as weather is concerned, the reverse applies.

It may be necessary, if government persists with its covert agenda of relegating Maori to the status of just one of several “ethnic minorities” instead of Treaty partner, to apply more forceful methods of “lobbying” including weather manipulation. Since government has no defence capability in this area (see also 12. above), it should consider very carefully the consequences of such a policy.

17. How does TWM compare with other types of alternative WM?
The difference between the TWM method and WM based on artificial, external technologies such as cloud seeding, Reich’s Cloudbuster, ELF, HAARP (not WM as claimed), etc., has already been mentioned earlier. In essence, it is analagous to the difference between quantum and mechanistic physics.
Regarding other Indigenous traditions. At a deeper level there is no difference, although outwardly in terms of observable customs, rituals or ceremonies, they may appear to be so.

18. Are there others who may be working on traditional WM methods?
There are numerous Indigenous cultures with traditional knowledge systems that are relatively intact and uncorrupted by scientific materialism. They already have, or are equally capable of developing WM methods like the TWM model. Included in this group are China, India, parts of Africa, the Americas and the Asia-Pacific region. All have long histories of practical research in and demonstration of psycho-spiritual abilities.

There is a danger however, that the rich potential of their highly sophisticated traditions is being subverted or colonized by Western business-military-political-scientific organizations. It is an established fact these entities have, either separately or in combination, pirated Indigenous intellectual | cultural resources and attempted to suppress potential threats to their drive for hegemony in the evolving global “knowledge economy”.

As part of its campaign to counter this devious and insidious conspiracy, TWM offers support to Indigenous peoples who may wish to revive | regenerate their WM traditions.