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This article will round out our discussion of the emotions and mind related to exterior events.  In the previous article we discussed prisons, riots and wars, as well as briefly touching upon natural disasters.  We will now delve into the topic of natural disasters, storms, and weather patterns as related to the consciousness of the inhabitants of Earth.

This information is extremely fascinating, yet I’m certain it will be highly contentious to those who fully believe in the victim mentality and the cosmological beliefs of the universe as a conglomeration of random, chaotic events.

However it is the purpose of Cosmic Core to shine light upon these very ideas in hopes that some will begin to see the power they have, not only over their own personal lives, but, in tandem with others, over their communities and nations, including political events and environmental events.

These ideas may be scandalous to the point of sacrilege if you ascribe to the mechanistic scientific rational-mind-above-all type consciousness, nevertheless the concept of idealism is at the heart of Cosmic Core.  If consciousness affects matter and reality, then this certainly applies to weather as well.

We will go into these ideas in great detail in hopes that parallels can be drawn between a belief in powerlessness and a need for natural disasters, wars and riots.

When humanity fully realizes it power, it will no longer need these destructive and extremely painful catalysts for change and it will finally be able to step forward into a reality of peace, abundance, and prosperity for all.




“A country is responsible for its own droughts, earthquakes, floods, hurricanes — and for its own harvests and rich display of products, its industry and cultural achievements, and each of these elements is related to each other one.”1


“For example, earthquakes reflect major shifts in the structured patterns of thought held in human consciousness. They are destructive because human beings generally won’t release their rigid ideological and religious mindsets until the tension along the brain’s fault lines becomes overwhelming.

Tornadoes and volcanic eruptions mirror the turbulent emotions in human consciousness — the irrepressible spasms of jealousy, resentment and ethnic hatred that frequently explode in wanton violence and murder.

Floods represent human thought run amuck; the truth (water) is so diluted by human interpretations and distortions that it overflows the banks of natural control and design.

Fluctuating temperatures, high winds, and precipitation extremes mirror the lengths to which human beings increasingly go to get what they imagine they want.

Drought and searing heat reflect the intensification of the power of love (fire) as the earth moves into a celestial context where the impurities in human consciousness are burned away.”2



The Body of the Earth

“Your planet has a body as much as you have.

Your blood follows certain prescribed patterns and so does the wind.

You are inside the body of the earth in those terms.

As cells within your body influence it, so does your body affect the larger body of the earth.

The great overall inner trust with which you were born forms the basis for the encompassing reliability of the physical earth.

Your body dwells in the earth as you dwell in your body.

You were born with a faith in your existence that automatically directed the proper functioning of your personal corporeal self.

This provided the necessary stabilizing properties upon which your consciousness could play, and through which it could effectively and creatively operate.

The smallest atom has its own kind of built-in integrity, upon which all of its organizations and alterations are based, so generally there is a gestalt kind of permanence within the body of the earth.”3



Continual Change of the Earth within the Gestalt Kind of Permanence

“Yet with all of this there is always change, as with the experience of time in a linear fashion any event must “knock out” another one.

In terms of your focus a given occurrence “takes time.”

You know that many events occur that you do not consciously perceive, but take on the word of others.

In your terms, therefore, change is apparent. The body is altered.

The physical planet is obviously ever-changing while it is operationally or realistically or pragmatically relatively stable.

The physical matter of the planet is also composed of literally infinite hordes of consciousnesses — each experiencing its own reality while adding to the overall cooperative venture.

Natural disasters represent an understandably prejudiced concept, in which the vast creative and rejuvenating elements important to planetary life, and therefore to mankind, are ignored.

The stability of the planet rests upon such changes and alterations, even as the body’s stability is dependent upon, say, the birth and death of the cells.”4



Moods & Weather

“It seems quite clear to you that the mass events of nature are completely outside of your domain.

You feel you have no part in nature except as you exert control over it through technology, or harm it, again through technology.

You grant that the weather has an effect upon your moods, but any deeper psychic or psychological connections between you and the elements strikes most of you as quite impossible.

You might say: “Of course, I realize that the weather affects my mood,” yet it will occur to very few of you that your moods have any effect upon the weather.

You have so concentrated upon the categorization, delineation, and exploration of the objective world that it surely seems to be “the only real one.”

It seems to exert force or pressure against you, or to impinge upon you, or at least almost to happen by itself, so that you sometimes feel powerless against it.

Your myths have given great energy to the outsideness of things.

In exasperation some of you see nature as good and enduring, filled with an innocence and joy, while on the other hand you envision man as a bastard species, a blight upon the face of the earth, a creature bound to do everything wrong regardless of any strong good intent.

Therefore you do not trust man’s nature either.”5



Thoughts, Feelings & Beliefs Create Physical Phenomena

“As creatures you are a part of nature.

The change of thoughts, feelings and beliefs into physical, objectively perceived phenomena is as natural as water changing into ice, for example, or a caterpillar turning into a butterfly.

You not only form the structure of your civilizations and social institutions through the transference of beliefs, thoughts and feelings; but in this natural exchange you also help on quite intimate levels in the “psychic manufacture” of the physical environment itself, with all of its great sweeping variety, and yet seasonal stability.

Medicine men may do a rain dance.  They understand the innate relationship that exists within all portions of nature.

You are taught to believe that faith can move mountains, yet many of you will find it extremely difficult to accept your own relationship with the environment.

Your beliefs (often as opposed to your desire) cause wars.

Your feelings represent the inner reality behind what you think of as purely natural phenomena, such as weather.

Catastrophes, such as earthquakes or floods, are not perpetuated by certain elements of nature against other portions of itself.

Your feelings have as much natural validity as the tides, and they have their own kind of attraction – mind does move matter.

You each participate in the creation of each thunderstorm, each new spring, each flood, earthquake, and summer rain.

A war is one kind of natural event brought about as feelings and beliefs interact on one level.

A natural catastrophe represents the same kind of phenomenon at a different level.

Your part in these feelings and beliefs will place you in your own “natural” position within such events.

The mass world rises up before your eyes, but your eyes are part of that mass world.

You cannot see your thoughts, so you do not realize that they have shape and form, even as, say, clouds do.

There are currents of thought as there are currents of air, and the mental patterns of men’s feelings and thoughts rise up like flames from a fire, or steam from hot water, to fall like ashes or like rain.

All elements of the interior invisible environment work together, and they form the temporal weather patterns that are exteriorized mental states, presenting you locally and en masse, then, with a physical version of man’s emotional states.”6



Beliefs Direct Feelings; Feelings have Electromagnetic Properties

“Your feelings are as natural a part of the environment as trees are.  They have a great effect upon the weather.

Beliefs direct, generate, focus, and harness feelings.

In this context feelings are being compared to mountains, lakes, and rivers.

Ideas and beliefs bring about those obviously man-made structures that imply self-conscious minds and the ocean of interrelated social events.

Feelings are still dependent upon your neurological structure and its impact with physical reality.

Your feelings with their chemical interactions have, beside their subjective reality to you, electromagnetic properties, as indeed your thoughts have.

But your bodies must rid themselves of chemical excesses in the same way that land must clear itself of excess water.

There are what I am going to call here “ghost” chemicals—aspects of normal chemicals that you have not perceived so far, where certain thresholds are approached in which chemicals are changed into purely electromagnetic properties, and energy released that directly affects the physical atmosphere.

As your body is in a state of constant flux and chemical interaction, so is the atmosphere, which reflects on another level all of the psychic, chemical, and electromagnetic properties that exist within the body.

There is little difference between the currents of blood that flow through your veins, and the wind current, except that the one seems to be within you and the other without.

Both are manifestations of the same interrelationship and motion, however.”7



Emotions Create Weather Patterns & Natural Disasters

“Natural disasters are brought about more at an emotional level than at a belief level, though beliefs have an important part to play, for they generate the emotions to begin with.

The overall emotional tone or feeling-level of masses of people, through their body connections with the environment, brings about the exterior physical conditions that initiate such an onslaught of natural energy.

According to the mass emotional conditions, various excesses are built up physically; these are then thrown off into the atmosphere in different form.

The ghost chemicals mentioned earlier play a part here, and the electromagnetic properties of emotions.

A rock in a stream will divide the water so that it must flow around the impediment.

Your emotions are quite as real as rocks.

Your collective feelings affect the flow of energy and their force—in terms of natural phenomena—can be seen quite clearly in a thunderstorm, which is the exteriorized local materialization of the inner emotional state of the people experiencing the storm.

As your conscious beliefs determine your bodily condition, and as your body is maintained at an unconscious level (though in line with your beliefs), so natural catastrophes are the result of the beliefs that give rise to emotional states which are then automatically transformed into exterior atmospheric conditions.

Then, according to your beliefs, you deal with the physical dilemma as it is presented in those terms.

You will react individually with your own purposes in mind.

Your own unique and highly private beliefs help bring about the overall emotional condition.

The pool of emotional energy into which your emotions flow is still composed of unalike charges, but generally speaking, the individual contribution of all those participating will fall into a coherent pattern that gives impetus and direction to the storm, providing the charge and the power behind it.”8



Weather Patterns Reflect Emotional States

“In your terms consciousness is wedded with matter, and any of its experiences are physically materialized through that interaction.

You do not simply react to the weather.

You help form it, even as you breathe the air and then send it outward again.

The brain is a nest of electromagnetic relationships that you do not understand.

The weather faithfully reflects the feelings of the individuals in any given local territory.

Overall weather patterns follow deeper inner rhythms of emotion.”9



Earthquakes & Earthquake Regions

“People live in regions threatened by earthquakes with clear conscious knowledge of them.

Regardless of what they might say, they need and enjoy the constant stimuli and excitement; the very unpredictable nature of the circumstances arouses them to action.

Those in earthquake regions are attracted to such spots because of their innate understanding of the astonishing relationship between exterior circumstances and their own quite private mental and emotional patterns.

Here you can find individuals of great energy; of unstable, “excessively” temperamental natures, and with intense capacities for creativity and innovation.

They need a strong stimulus or impact with reality against which to pit themselves, however.

There is often a great impatience with social situations, and unusual vitality.

Such individuals operate at a high pitch, and en masse emit inordinate excesses of what I have called ghost chemicals.

Such emotional nonphysical qualities are unstable, and affect the deep electromagnetic integrity of the earth’s structure.

Obviously there have been earthquakes where there are no people, but in all cases the origins are to be found in mental properties rather than exterior ones.

Earthquakes are very often associated with periods of great social change or unrest, and from such locations the fault lines originate and are projected outward.

They may then affect a generally unpopulated area on another continent, or an island, or cause a tidal wave on the other side of the world, even as a stroke might affect a portion of the body far from the original damage.

You do not need a self-conscious mind to feel, and in the “past,” earthquakes represented the feeling-patterns of species in the same way—unstable conditions of consciousness that in themselves initiated natural phenomena, further altering the state of consciousness and the conditions of species as well.”10



Thunder & Lightning Storms

“There are great correlations between thunderstorms and psychic storms, for example, and between unstable electromagnetic properties of both feeling and thought, the brain’s ability to handle these, and its need to rid itself of excesses.

The brain is a nest of electromagnetic relationships that you do not understand.

From it spring ideas that are quite as natural as lightning.

When lightning strikes the earth, it changes it.

There are also changes that come about through the impact of your thoughts upon the atmosphere.”11



Tornadoes & Tornado Country

“Storms or tornadoes are brought about by angry men precisely as wars are.

People who live in tornado country carry the reality of a tornado in their minds and hearts as a psychological background.

To one extent or another, all of the events of their lives happen punctuated or accented by the possibility of disaster.

They feel that at any time they might be caused to face the greatest challenge, to rely upon their strongest resources, their greatest forbearance, and faced by a test of endurance.

They use — or they often use — such a psychological and physical backdrop to keep those qualities alive within themselves, for they are the kind of people who like to feel pitted against a challenge.

Often the existence of probabilities and their acceptance does provide a kind of exterior crisis situation that individually and en masse is a symbol of independence and inner crisis.

The crisis is met in the exterior situation, and as the people deal with that situation they symbolically deal with their own inner crises.

In a way those people trust such exterior confrontations, and even count upon a series of them, of varying degrees of severity, that can be used throughout a lifetime for such purposes.

Those who survive feel that they have been given a new lease on life, regardless of their circumstances: They could have been killed and were not.

Others use the same circumstances as excuses for no longer hanging on to a wish for life, and so it seems that while saving face they fall prey to the exterior circumstances.”12




“On symbolic levels a flood represents a washing away of the old, the sweeping power and energy of unconscious forces and the resulting emergence of new birth.

The fact is that your society often involves you in petty annoyances and problems that do not bring out your full strengths; disasters often serve as encounters with nature, in which you can experience the great power and range of your own identities in a situation in which you are pushed to the utmost.

Those involved in a flood want the past washed away, or want to be flooded by bursts of vital emotions such as disasters often bring.

They want to feel a renewed sense of nature’s power, and often, though devastated, they use the experience to start a new life.

Those with other intents will find excuses to leave such areas.

There will be, perhaps, a chance meeting that will result in a hasty trip.

On a hunch someone else might suddenly leave the area to find a new job, or decide to visit a friend in another state.

Those whose experiences do not merge with nature’s in that regard will not be part of that mass event.

They will act on information that comes to them from Framework 2.

Those who stay also act on the same information, by choosing to participate.”13



Awareness of Impending Storms

“On other than conscious levels, simply as creatures, you are well aware of impending storms, floods, tornadoes, earthquakes, and so forth.

There are many hints and signs picked up by the body itself—alterations in air pressure, magnetic orientation in terms of balance, minute electrical differentiations of which the skin itself is aware.

On that level the body is often prepared for natural calamities before they occur.

Defenses are set up.”14



Natural Disasters

“Natural disasters possess the great rousing energy of powers unleashed, of nature escaping man’s discipline, and by their very characteristics also remind man of his own psyche; for in their way such profound events always involve creativity being born, rising even from the bowels of the earth, reshaping the land and the lives of men.

Individual reactions follow this innate knowledge, for while man fears the unleashed power of nature and tries to protect himself from it, he revels in it and identifies with it at the same time.

The more “civilized” man becomes, the more his social structures and practices separate him from intimate relationship with nature – and the more natural catastrophes there will be, because underneath he senses his great need for identification with nature; he will himself conjure it into earthquakes, tornadoes, and floods, so that he can once again feel not only their energy but his own.

In certain terms, natural disasters ultimately end up righting a condition that earlier blighted the desired quality of life, so that adjustments were made.”15



Why Individuals want to be involved in Natural Disasters

“There are many different attitudes and characteristics that apply, so that it is difficult to make generalizations, but there are always reasons why an individual is involved in a disastrous natural catastrophe.

In many cases a near-conscious realization of the circumstances occurs beforehand.

In other cases the body’s foreknowledge is reflected in dreams, and so alters daily life that an escape takes place.

Some people change their plans and leave town a day before a disaster comes about.

Others stay.  None of this is accidental.

Unconscious material is admitted into consciousness according to those beliefs an individual holds about himself, his reality, and his place in it.

No one dies in a disaster who has not chosen to do so.

The “victims” choose to participate in those conditions at spiritual, psychological, and biological levels.

Many of those who are counted among the fatalities might otherwise die of extended illnesses, for example.

At cellular levels such knowledge is available, and in one way or another imparted, often in dreams, to the individual.

Conscious comprehension need not follow, for many people know such things, and pretend not to know them at the same time.

There is always some conscious recognition, however, though the individual may play tricks with himself and pretend it is not there.

Even animals sense their dying ahead of time, and on that level man is no different.

Those who want to use their unconscious precognition of such an event will take advantage of it—save themselves, and choose not to be involved.

If they do not believe in such advance warnings and deny themselves conscious knowledge, yet still believe in their overall security, they will unconsciously act without knowledge of their reasons.

There will be others who are a part of the calamity for their own reasons.

Psychically, mentally and physically, they will be as much a part of such an event as, say, the water that swept through a town in a flood.

They will utilize the physical catastrophe as an individual might use a symptom for purpose of challenge, growth or understanding – but they will choose their disaster just as they will choose their symptoms.

They will be aware of the framework.  It will not be thrust upon them.

As nothing else can, a great encounter with the full energy of the elements puts man face to face with the incredible potency from which he springs.

For many people, a natural calamity provides their first personal experience with the realities of creaturehood’s connection with the planet.

Under such conditions men who feel a part of nothing, of no structure of family or country, can understand in a flash their comradeship with the earth, their place upon it and its energy; through suddenly recognizing that relationship they feel their own power for action.

Others have finished with their challenges; they want to die and are looking for an excuse — a face-saving device.

However, those who choose such deaths want to die in terms of drama, in the middle of their activities, and are in a strange way filled with the exultant inner knowledge of life’s strength even at the point of death.

At the last they identify with the power of nature that seemingly destroyed them.”16



Other Reasons for Being Involved in Destructive Events

“In a highly materialistic society, the loss of an expensive home and other material possessions is a matter of great practical and symbolic nature.

Many individuals there sought out that experience.

Many also found themselves reacting with a heroism they did not realize they possessed.

A sense of community unity was born, a deep feeling of companionship that had not existed earlier.

Some people believe that they must be punished, and so they seek out unfortunate circumstances.

They [go] to one event after another in which they meet retribution.

They may seek out areas of the country in which natural disasters are frequent, or their behavior may be such that they attract from other people reactions of an explosive kind.

Often, however, individuals use disasters quite for their own purposes, as an exteriorized force that brings their lives into clear focus.

Some may be flirting with the idea of death, and choose a dramatic encounter with nature in the final act.

Others change their minds at the last moment.

Those involved in such disasters — the survivors — often use such “larger-than-life” circumstances in order to participate in affairs that seem to have greater import than those possessed by previous humdrum existences.

They seek the excitement, whatever its consequences.

They become a part of history to whatever extent.

For once their private lives are identified with a greater source — and from it many derive new strength and vitality.

Social barriers are dropped, economic positions forgotten.

The range of private emotions is given greater, fuller, sweep.”17


A Specific Case Study of Emotion – Weather Connections

1972 Flood in upstate New York – parallels 2005 Hurricane Katrina in New Orleans and the 2014 Big Island, Hawaii Puna Hurricane & Volcano Disasters, as well as any number of other disasters that come to mind.


“Locally, there were some general beliefs held: The Elmira/[Puna/9th Ward] region was economically depressed and considered to be in backwash area of the state of New York/[Hawaii/Louisiana], yet the condition was not bad enough for crisis aid.

Industry had been moving away.

People were out of work; the old routines of livelihood had been uprooted.

There was no inspiring local leadership, and variety of different kinds of individuals felt ill at ease, depressed and forced to the wall.

Urban renewal projects ripped up the homes of the poor and destroyed older established neighborhoods.

This often involved social divisions, for the impoverished were a mixture of black, [Hawaiian] and “lower-class” whites.

The better off sat at city councils however, and the displaced poor were not able to afford the new structures.

Through various manipulations, all under ground, they were kept out of the “better” neighborhoods.

The rich and well-to-do felt threatened, for they had changed the status quo by their insistence upon modernity and progress thus releasing the energy of the needy.

There was movement of the middle class from the city proper into the suburbs, with change in the tax balance, and the city merchants began to suffer.

The locality had no great sense of unity as a region, of overall pride in itself as a cultural or natural identity.

There was some racial tension, hints of impending riots that did not occur.

Politically oriented people felt that they had no real strong hold, so that effective communication with the federal government could not be expected.

In that area a sense of powerlessness grew.

Culturally the region did not have its own identity, though it has always striven for some kind of characteristic expression.

It saw government funds go past it to other sectors more economically depressed.

The people had individual dreams and hopes, and en masse these represented a regional vision of improvement at many levels.

At the same time feelings of discouragement grew.

The young and the old, the conventional and the unconventional, had small skirmishes —quite trivial incidents, and yet indicative of splits of values and misunderstandings between the generations.

To one extent or another, these same problems existed in all areas (of the East Coast [or Big Island, or Southeast]) that were directly involved with that particular flood.

Locally you had a depressed region not yet in the kind of crisis situation that would draw great federal funds, and highly unstable social and economic conditions coupled with a sense of hopelessness.

Instead of a flood [hurricane or volcano], disastrous social upheavals could have erupted.

Because of the peculiar, unique and characteristic feeling-tones involved, however, the resulting emotional tensions were released, automatically transformed, into the atmosphere.

A natural catastrophe provided many answers.

The [Chemung] river [Pu’u O’o Erupting Volcano/River Levees] was close by, directly in the heart of the business section of Elmira [or Pahoa/New Orleans], for example.

Again, all of this involved other areas affected by the disasters.

As certain primitives do rain dances and consciously bring about rain, deliberately directing unconscious forces, so the people in these different places did the same thing quite automatically, without awareness of the processes involved.

They seeded the clouds therefore through unconscious intent, and through the spontaneous release of emotional states operating biologically, so that excess hormonal and chemical reactions directly affected the atmosphere.

Many in the religious community said that the flood was the will of God at that level, or that people were being punished for their transgressions.

In its own way the flood [hurricane, volcano] was a religious event, for it united diverse groups of people—who did not always have the most humanistic of intents—with the community.

In a strange way it also served to isolate certain portions of the people, and to highlight their predicament in a way that no riot could.

It also humbled some, denying them the comfort of social position and belongings at least momentarily, and brought them face to face with others of varying backgrounds with whom they would not have become acquainted otherwise.

Crises such as this provide spotlighted views of reality, in which what has been hidden is suddenly only too apparent.

Women who had no stronger purpose than playing bridge ended up struggling for survival beside their more destitute sisters.

Many of the poor who lost their living quarters discovered qualities of leadership in themselves that astonished them.

The downtown area saw its inner, always known but hidden predicament, physically materialized.

It was in a state of near ruin and needed drastic help.

City government was suddenly confronted with a reality that had little to do with conference rooms.

The crisis united the people.

The feeling of hopelessness was out in the open for all to see, and therefore action could be taken.

There were old people, laden with negative beliefs about age, who discovered great vitality and further purpose under the stimuli of survival.

There were people blinded and lost by a belief in the supreme importance of things, who found themselves with nothing left.

They realized the relative unimportance of belongings, and felt within themselves the stirring of a freedom they had not experienced since youth.

The hidden “illness” of the area was plain for everyone to see.

People came from all around to help.

For once comradeship ignored social structure.

Taken-for-granted patterns of existence had been ripped away quite effectively in a day’s time.

To one extent or another each individual involved saw himself in clear personal relationship with the nature of his life thus far, and sensed his kinship with the community.

More than this, however, each human being felt the enduring energy of nature and was reminded, even in the seeming unpredictability of the flood, of the great permanent stability upon which normal life is based.

The power of the water put each individual in touch with intimate recognition of his dependence upon nature, and made him question values taken for granted too long.

Such a crisis automatically forces each person to examine values, to make instant choices that will provide him with recognitions to which he had been blind earlier.

The flood [hurricane,volcano] therefore physically materialized the inner problems of the region, and at the same time released energies that had been trapped in hopelessness.

The area became a psychic and physical focus point of attention, thereby attracting other energy to it.

Each individual involved had his or her own reasons for participating, and through the mass-created framework, worked out private purposes and dilemmas.

Many past beliefs were automatically shattered in the reality of the moment.

Powers of initiation and action, long buried, were released in numberless individuals.

Federal funds were directed instantly to this region.

The spotlight was turned on to the section.

Many lonely people were forced, or rather forced themselves, into a situation where it was imperative that they relate with others.

The flood represented a mass psychic symptom projected upon the earth.

In a quite natural manner, all of those involved not only chose the situation but helped in the “healing” process that continues long after.

You see, you can no more separate yourselves from the body of the earth and its condition than you can from our own bodies.”18

This discussion of how consciousness (thoughts, beliefs and feelings) affect weather patterns and natural disasters is fascinating and enlightening, yet very difficult to scientifically validate.  I do  not attempt to scientifically validate it here.  These concepts are meant to be ruminated upon, sorting out the truths within your own mind, and discovering your own connection to the earth, weather, nature and its myriad of manifestations.


Below are two interesting ideas in connection with these concepts.  The first is a modern look at how consciousness can affect weather, leading to sunny clear days.  The second is a look at ancient Chinese society and their belief that flaws in the government had a direct relationship to weather patterns and catastrophes.

These are interesting anecdotal tidbits meant to be examined under the lens of the above information.


A Modern Study of the Mind-Weather Connection

“Legend has it that the sun always shines on the heads of Princeton alumni, not simply through life but on the day they actually graduate.

Roger Nelson wondered if the sunny graduation days he had witnessed so often was more than simple coincidence.

The FieldREG studies had left him with questions about how this type of field consciousness might operate in real life.

He gathered together all weather reports for the past thirty years and examined what the weather had been like before, during and after the Princeton graduation.

Mainly he was looking for the daily rate of precipitation. He also examined the weather of the six towns surrounding Princeton, which were to act as controls.

Nelson’s analysis showed some strange effects.

In the thirty years, 72 per cent (or nearly three-quarters) of graduation days had been dry, compared with only two-thirds (67 per cent) of days in the surrounding towns.”19



Ancient Chinese Mind-Weather Connection

“Hellmut Wilhelm in Change, his commentary on the I-Ching, gives examples of flaws in government that, according to the Chinese, have certain consequences in nature.  Offenses against ritual, the appointment of unworthy persons, the dismissal of the worthy, and listening to slander cause outbreaks of fire and strokes of lightning.  Excess and wastefulness in the administration bring about heart and abdominal disease, dust storms, and earthquakes.  Another ill, the black evil, associated with careless observation of marriage rites and the wrong relationship between emperor and people, produces nervousness and diseases of the ear, long cold spells, and deaths among animals.”18

In the ancient collection of Chinese texts, brought together in 1050 BCE and known as the Great Law, the importance of observing omens is clearly explained:

“Any disturbance in the sun accuses the emperor.  A disturbance around the sun accuses the court and the ministers.  A disturbance in the moon accuses the queen and the harem.  Good weather that lasts too long shows that the emperor is too inactive.  Days which continue to be cloudy show that the emperor lacks understanding.  Too much rainfall shows that he is unjust.  Lack of rain shows that he is careless.  Excessive cold shows that he is inconsiderate of others, stormy winds that he is lazy.  A good harvest proves that all is well, a bad harvest that the government is at fault.”20



The Evolution of Consciousness & Weather

We will end this segment on weather with an interesting look at the evolution of human consciousness in regards to weather.


Jeremy Naydler, in The Future of the Ancient World, tells us that in ancient times people had a profound sense that when they were dealing with weather phenomena they were dealing with a conscious entity.  “Rain and storm, thunder, lightning, drought, and sunshine are all seen as manifestations of spiritual agencies.”

These spiritual agencies were often thought of as “the gods” such as the great ‘thunder gods’ Baal, Zeus, Jupiter and Thor.

As time went on the presence of the gods gradually faded from human consciousness.  This process can be examined in the history of both the ancient Israelites and the ancient Greeks.

“Whereas the history of the Israelites is one in which the gods were forcibly driven from people’s awareness both of nature and of the psyche [through Moses and the Ten Commandments], in Greece the gods simply faded from awareness as part of the process of the unfolding of the new philosophical consciousness.  If, among the Jews, the gods were replaced by the One God Yahweh, then among the Greeks they were increasingly overshadowed by the cosmic Logos or Mind…

Both the Israelites and the Greeks were beginning to experience a type of self-consciousness in which, instead of finding one’s self-identity through harmonization or conjunction with gods or a god, one discovered their self-identity to be intrinsically divine.”21

The importance lies in the idea that instead of humans viewing their divinity as relationships with or influences by ‘the gods’, they were attempting to grasp the idea that human consciousness itself was divine and needed no intermediary between itself and the Divine Infinite All.  The human consciousness was struggling to fulfill its divine role as it struggled at the same time to achieve individuality and individual self-consciousness.  The idea was for each human to come into a relationship of full responsibility for their psychic life and to recognize that it is not the ‘gods’ or even one all-powerful god that controls the weather, but it is humanity itself.  Therefore humanity is meant to learn how to understand its own consciousness – its own thoughts, emotions and motivations – and learn to use those to create a healthy harmonious world for the greatest good.  This of course applies to creating healthy weather patterns as well.

The irony is that instead of recognizing that the power of human consciousness (on a mass scale) forms and creates the weather patterns, modern humanity has shunted the responsibility from their own psyches to the all-powerful, authoritative, controlling force of “science”.  The modern mind often views ‘science’ as the new god.  ‘Science’ – along this line of thought – refers to an agency that controls the world (and universe) and it is one that is not only separate from human consciousness but one that doesn’t even take human life or consciousness into consideration.  ‘Science’ is the all-powerful force under which all humans are helpless victims.  Even more so because science has no ‘mind’.  It is a cold, unthinking abstraction that is defined solely by numbers and equations.

What has happened is that humanity has traded its belief in all-powerful gods to a belief in all-powerful science.  It is essentially the same belief system.  Only different names are used.  Both systems deny the central importance and power of the human consciousness to create and affect weather patterns (among other things).

In eons past humanity was helpless under the gods.  Today humanity is helpless under science.  Modern humanity sees themselves as helpless victims to the power of the weather and natural disasters with no possible way to understand, work with, or transform these forces that seem so far out of our control.

“The new science based itself upon instruments that could provide mathematical equivalents of uncalibrated human sense-perceptions, thereby bringing into the arena of human knowledge a hitherto unobtainable exactitude.  It was an exactitude of a quite specific type, which was restricted to precisely those qualities in atmospheric phenomena that could be measured, leaving out of account those that could not.

Robert Hooke’s anemometer was just such an instrument.  It was designed to translate the force with which wind blows, into a number.  The simplicity of the anemometer should not lead us to overlook its deeper significance.  It represents a totally different attitude toward the wind from that which prevailed in ancient times.  The wind is here being approached as an object rather than a subject.  The human subject must therefore distance himself from the wind, refuse to engage in a relationship in which the wind is regarded as a consciousness, and restrict himself to recording its measurable behavior alone.

The instrument seemed more reliable, more accurate, even more ‘knowing’ than the instrumentless human observer.  And yet, paradoxically, the information conveyed by the instrument amounted merely to the movement of a pointer.  Could it be that the more human cognition limited itself to pointer readings, the more could actually be known?”22


“The kind of perception that the modern meteorologist is aiming for has at its basis the presupposition that the weather is an object to be observed, examined, and analyzed, not a subject to be encountered with a tremor of awe.  The weather is not a being, power, or divine agency; it is a system of physical processes, which can be measured and quantified.  And hence its various elements can be isolated out from the whole and translated into a series of lines on graphs…the language of the graph is such that it could as well be referring to a hospital patient’s blood pressure, breathing, and pulse rate, a company’s monthly sales and expense accounts, or the fluctuations of the population of haddock in the North Sea.

The elements of the weather have been abstracted, quantified, and cast into a form that makes them amenable to a mentality, which demands in the name of scientific rigor, that every subject be reduced to a similar set of statistics.  These statistics can be universally transposed into the very simplest of images – the single black line linking numerical coordinates.  The weather is thus rendered more intelligible.  One might even argue that it is perceived more clearly.  And yet, what sort of a perception is this?  There the weather is, spread out before the analyst’s gaze, and yet we could as well be looking at haddock.”23

“The key factor – what human beings actually experience – is regarded by modern scientific meteorology as of far less value and significance than the information produced by the wonderful array of scientific instruments presently serving the thought processes of meteorologists.  It has to be asked: how do we assess the relative cognitive value of the experience of a man or woman walking through a wood at dusk in a rainstorm, brushed by wet leaves, smelling the wet earth, and hearing the sound of thunder rumbling in the distance, sensing with some excitement the almost tangible thrill of electricity in the air, and knowing that at any moment they might be dazzled by a lightning flash?”24

“In each case the lived experience of human beings is not the basis of meteorological knowledge, and for that reason the latter is condemned to operate within certain self-prescribed limitations to which actual human experience is not, in fact, subject.

And if scientific knowledge and living experience are thus divided, is there not a danger that on the one hand the science becomes a slave to the cognitive limitations built into the apparatus on which it depends, and on the other hand that human experience – excluded from the possibility of making any valid contribution to science – becomes steadily impoverished rather than enriched?”25


  1. Roberts, Jane, The Individual and the Nature of Mass Events, Amber-Allen Publishing, 1981
  2. Kvasnicka, Jerry, Do Weather Changes Mirror Human Consciousness?,
  3. Roberts, Jane, The Nature of Personal Reality, Amber-Allen Publishing, 1974
  4. Roberts, Jane, The Individual and the Nature of Mass Events, Amber-Allen Publishing, 1981
  5. ibid.
  6. Roberts, Jane, The Nature of Personal Reality, Amber-Allen Publishing, 1974
  7. ibid.
  8. ibid.
  9. ibid.
  10. ibid.
  11. ibid.
  12. Roberts, Jane, The Individual and the Nature of Mass Events, Amber-Allen Publishing, 1981
  13. Roberts, Jane, The Nature of Personal Reality, Amber-Allen Publishing, 1974
  14. ibid.
  15. ibid.
  16. Roberts, Jane, The Individual and the Nature of Mass Events, Amber-Allen Publishing, 1981
  17. Roberts, Jane, The Nature of Personal Reality, Amber-Allen Publishing, 1974
  18. ibid.
  19. McTaggart, Lynn, The Field, HarperPerrenial, 2001
  20. Michell, John, The Dimensions of Paradise, Inner Traditions, 2nd edition, 2008
  21. Naydler, Jeremey, The Future of the Ancient World: Essays on the History of Consciousness, Inner Traditions, 2009
  22. ibid.
  23. ibid.
  24. ibid.
  25. ibid.


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