A MODEL FOR DESEGREGATION OF RELIGIOUS GROUPS OF ISOLATED NATURES AND A SUMMARY EVALUATION ON THE FUNCTION OF THE CHARISMATIC MOVEMENT AS A CATCHMENT SERVICE PROVIDER: THE EFFECT OF CONVERSION ON QUALITY OF LIFE.

Humanists and agnostics have seen this effort only in terms of positive thought. However, this prayerful intention is motivated by a faith which transcends such mere intellectualism. The principals involved are presented as a demonstration of divine power and of universal divine law. Accordingly, literature in conjunction with the United Nations, present this intention in terms meant to lift logic out of the confines of human intellectuality and into a realm where logic and divine law coincide, by presenting the esoteric and mystical knowledge that mankind has the power to pierce the surrounding reality and alter the fundamental states of matter:

"There is a concentration of energy when many people focus at the same time on the same prayer. So the suggestion is that the greatest concentration can be achieved by people saying the Prayer at noon, thus creating an hour by hour vigil around the world. But if midday isn't convenient - then on any hour, consciously linking that moment to those somewhere on earth for whom the clock is at noon" (Prayer for Peace, 1985-6).

As can well be imagined, in many circles there is a general lack of acceptance for the value of such esoteric and mystical knowledge. In addition, few religious have been able to shun those practices which isolate religious groups in worship of the only nonidolic God the world has ever known, and thus, transcend their personal biases in order to join together in a cooperative international effort to bring about peaceful change and an improved quality of life in which all human suffering is removed.

Then too, evaluators in the mental health Field during the recent past have been concerned with determining whether services provided by religious movements are ethical. Numerous published articles investigate whether service delivery patterns meet the special needs off the group, or differential recovery patterns off religious conversion, or conversion experience resulting in mental or physical healing of subgroup members. One focus of these investigations has been to determine whether inequities exist in the delivery off services; e.g., some representatives of the fields of psychology and other related social science research have made claims that religious figures hypnotize their audience, and that it is merely trance induction which is responsible for the claimed recoveries and spontaneous changes in lifestyles reported by participants. For example, on the one hand, some authors contend that mystical peak experiences are characteristic of "superior people" who have transcended even the lofty upper bo unds of growth motivation (Maslow, l972, p. 285; l973), of a strongly developed ego state, or of a psychologically healthy person (Hood, l974) as well as a significant factor in overall recovery patterns (Tiebout, l944; Gellhorh & Kiely, 1972; Kohn, l984). While on the other hand, other authors have mistakenly tried to write off the issue of conversion related phenomena as epilepsy (Dewherst & Beard, 1970; Rosner, 1975; Freemon, 1975; Geschwind, 1979), hysterical epilepsy (Massey, Brannon, & Riley, 1981), contagious hysteria (Nandi, Banerjee, Bera, Nandi, & Nandi, 1985), ergotism (Matossian, 1982; Massey & Massey, l984), dancing mania (McAlister, 1977), and even excessive activity in the cortex of the right hemisphere (Milkman & Sunderwirth, 1983).

As Smith (1985) points out, "in settings where well-intentioned people have widely varying interests and perceptions, lack of awareness of each other's views can lead to serious misunderstandings and disagreement about the best policies or actions" (p. 5). Therefore, this report begins with a theory section, which is divided into five subsections; (1) quantum theory as the scientific equivalent of the Zen Effect, and the biophysiological mechanics of microscopic interactions resulting in long-range biophysics of consciousness and its function in the cooperative behavior of living systems, (2) the Biblical Doctrine of Retribution from the Judeo-Christian traditions, (3) Vedic application of quantum theory as the Maharishi Effect, (4) the application of this underlying theory by Jewish Redemptionists, and (5) by Christian Redemptionists. Hence, the purpose of the theory section is to introduce the reader to the principle by which such religious functions are hypothesized to operate.

This evaluation study explored the issues of service delivery patterns in relation to the important issues of the proportion of the population practicing contemplative exercises within the catchment area when that was related to social indicator variables. Religious activities were hypothesized to result in a form of conversion experience, resulting in mental or physical healing within the immediate area of the charismatic event, as well as to produce a generalized positive affect within the catchment area as a whole. This effect was assessed with the use of twelve (12) quality of life index variables. This method was used in order to separate out and control the confounding effects of each of these variables on the study of treatment effects. In addition, this evaluation study explored the entire service delivery sequence from initiation of the charismatic event through delivery of treatment or charismatic service to termination, as well as determining what time variables and/or lasting treatment ef fects were experienced within the catchment area, and their relationship to the charismatic movement when that relationship was analyzed as separate from the event. Hence, treatment effects within the catchment area were assessed by social indicators, whereas other studies have usually focused on only the one segment of the delivery system which dealt with the participants.

Conversion experiences were expected to be demonstrated in the early stage of the charismatic event, shift in an increasing pattern as the treatment process continues, and climax at termination. However, relationships that were noted during the charismatic event may not hold true for the catchment area. For example, Rowan (1983) explains religious experiences occur as unpredictable experiences with variable affect. In our society, people are not necessarily taught to develop a positive expectation in such matters and as a result develop defense mechanisms against such experiences. Thoughts and feelings may be dependent upon one's assumptions about what the experience means. "If they come to an unprepared person the experience," as well as the patterning in connection with such experiences, "can be interpreted in a very negative way" (pp. 13-14). Also, from existing community social indicator statistics there may, currently, be no way to differentiate this effect from schizophrenic hallucinations or other psychosis, and thus, to measure this effect to the catchment area. Therefore, social indicator scales were used to determine (1) if there were treatment effects, (2) the nature of the treatment effects, and (3) some or the time variables surrounding the treatment effects.

Most thinking people are aware or the enormous strides made in the field of science. Many of those are also aware or the basic discoveries in the field of quantum physics, and the hypothesized affect of our total understanding of the very nature or our universe. Here, the "essential reality" is expressed as "a set of fields subject to the rules or special relativity and quantum mechanics" (Pagels, 1982, p. 239). This Ultimate Reality is called the unified-field in matter and is translated as field-theory, which is a concise science of how derivative organizational systems come about in contingent ways depending upon contextual factors (Grimes, 1385).

When this theory achieved its Nobel status, one of the terms used in it description was the Zen Effect. Its fundamental postulate is expressed as E=MC2 (Grimes, 1985). In western science this theory was developed as a result of efforts to account for an extremely wide range of experimental results, which previously existing theory could not even begin to address. It represents a radical change in the content of scientific knowledge, as well as in the fundamental conceptual framework of terms by which such knowledge may be expressed.

"The precise nature of the new quantum-theoretical concepts . . . results in the breakdown of an assumption which lies behind much of our customary language and way of thinking; namely, that the world can correctly be analyzed into distinct parts, each having a separate existence, but working together according to exact causal laws to form the whole. Instead, quantum concepts imply that the world acts more like a single indivisible unit, in which even the "intrinsic" nature of each part . . . depends to some degree on its relationship to its surroundings (pp. iii-iv). . . . Although such fluidity and dependence of form on the environment have not been found, before the advent of quantum theory, at the level of elementary particles in physics, they are not uncommon in classical experience, especially in fields, such as biology, which deal with complex systems (p.162). . . . Thus, the quantum theory possesses a very complete internal unity, such that each part works together with the others in an interlocking way, and such that the whole theory would fail unless each part were present" (Bohm, 1951, p. l43).

Without attempting to produce a somewhat comprehensive explanation of some of the theoretical functions of the energy and matter of which our universe is comprised. It might be simply stated that at the fundamental level all matter is trapped light; it is the specific combinations or vibratory rates of that trapped light which determines the grade or form of which that matter is ultimately comprised. The five identifiable levels of matter: "molecules, atoms, nuclei, hadrons, and quarks" (Pagels, 1982, p.181).

According to this theory all matter is ultimately comprised of energy which is generalized only into the probability of a physical process. That is, "matter wave packets spread without limit and during moderate lengths of time are able to cover a very large region (i.e., billions of miles)." Yet, whenever the matter wave packets are observed in a position defined by three dimensional reality, which we call its size, "it is always found to be within a region of space that is as well-defined as we choose to make it." (Bohm, 1951, pp. 73-4).

In Quantum optics, for example, the exchange of energy between two different beams of coherent light results in the process of soliton and solution formation, as well as decay due to coherent excitation, emission, and reabsorption (Druhl, Wenzel, & Carlsten, 1983; Druhl, Carlsten, & Wenzel, 1985; Druhl & Alaing, 1986). One group of variations in this process (i.e., pulsed or amplitude-modulated electromagnetic fields at radio and microwave frequencies) has been found to influence the state and processes of communication between all human tissue, as well as the immune response of lymphocytes, calcium binding in the cerebral cortex and the EEG which governs human behavior (Tourenne, 1985; Golner,1986). In addition, it is hypothesized that energy fields carried by solitons on the dendritic surface of pyramidal cells provides at least one of the mechanisms by which the human cortex emits such energy, at EEO frequencies and also at microwave frequencies in the 1 to 5 GHz range, resulting in interpersonal pheno mena (Tourenne, 1985).

Thus, the primary challenge has been to understand how dynamics present at the microscopic scale result in the rich variety of structures and behaviors displayed by macro-systems. Progress in this area has largely occurred through the application of the renormalization group (RG) approach. This method allows the mechanics of microscopic interactions resulting in the long-range biophysics of consciousness and the cooperative behavior of living systems to be analyzed and studied (Riedel, Golner, & Newman, 1985).

With the advent of this theory of invisible processes, also comes the ability to recognize its possibilities. That is, anything that may be defined within the context of mathematics has the potential to be realized in reality. The problem, as with any system of course, is how to alter the nature of reality in such a way as to produce that which may be defined.

"We see, then, that a given system is potentially capable of an endless variety of transformations in which the old categories figuratively dissolve, to be replaced by new categories that cut across the old ones. Thus, we are led to an exceptionally fluid and dynamic concept of the nature of matter, a concept in which a given object can always escape any well-defined system of categories that may be appropriate under a given set or conditions and that, according to classical lines of reasoning, would permanently limit its behavior in a definite way" (Bohm, 195l, p. 161).

The Biblical Doctrine or Retribution is the significant spiritual formula which provides knowledge, application and mastery of theories from quantum physics. This doctrine provides the basis for an understanding of the esoteric and mystical knowledge that consciousness can be consciously manipulated at will, to experience altered or mystical states, and that it is from such altered states or consciousness that mankind has the power to pierce the surrounding reality and alter the fundamental states of matter. It is perceived as a demonstration of divine power and of universal divine law, which reflects the infinite, eternally established harmony of God. It bears its prominence as an exact balance or rewards and punishments (Psalms l5:2; Psalms l06:3; Isaias 64:4; Jeremias 22:3; Ezechiel l8:l9-27), according to which Yahweh's benevolent interest is directed by preference to the community.

According to this doctrine of divine law, the individual is the object or God's interest only as a member of the community. The performance of ethical and ritual obligations is a necessity for social stability and peace (Isaias 32:17; Osee 10:12). Failure to maintain a constant pursuit and performance of the obligations leads, indirectly, to an "imbalance of social stability, and ultimately, to the deliberate undermining of the social structure" (Encyclopaedia Judaica, Vol. l4, p.180).

"Thus saith the Lord: Stand ye on the ways, and see, and ask for the old paths, which is the good way, and walk ye in it: and you shall find refreshment for your souls. And they said: We will not walk. And I appointed watchmen over you, saying: Hearken ye to the sound of the trumpet. And they said: We will not hearken. Therefore hear, ye nations, and know, 0h congregation, what great things I will do to them. Hear, 0h earth: Behold I will bring evils upon this people, the fruits of their own thoughts; because they have not heard my words, and they have cast away my law" (Jeremias 6:16-19).

In practice, the formula promises to conquer the social in-equalities and evils in human relations, overcome human injustices, wars, and follies of power and armaments, as well as to provide for longer and an improved quality of life. The power and efficiency of God's laws are illustrated to achieve harmony, and God impartially endows irresistible authority and power, through spiritual means alone and without material aid. This divine authority and power may be claimed as the laws of God are adhered to. Spirituality and true joy aren't promises reserved for a place of the shades - i.e., Sheol or hell - that has mistakenly been called heaven (Job: 7:2-5; Apocalypse l3:l1-l8). They can be realized here and now since true spirituality proceeds only from the laws of God (Encyclopaedia Judaica, Vol. 14, p. 97; Vol. 5, p. l421-2; Encyclopedic Dictionary of the Bible, 1963, p. 584). It asserts as a truism that man may know - i.e., experience, rather than an intellectualization - God, and that throu gh the experience of God, mankind must join their forces and cooperate actively in order to bring about a just, peaceful, and Godly society on earth; thus serving in the special intermediary role of priests of God to bring into full play the forces of faith towards the accomplishment of divine design; the spiritual reality of God's kingdom as the principle of all happiness, harmony, and immortality (Luke 17:21; Apocalypse 2:7b; 3:11b; 3:22).

In quantum physics the basic theory of the unified-field in matter and is translated as field-theory (Pagels, 1982), which is a concise science of how derivative organizational systems come about in contingent ways depending upon contextual factors. But more importantly, all human consciousness and behavior is said to be governed by and conditionally operating based upon the general conditions imposed by quantum theory; "reality oriented derivative organizational systems" (Grimes, 1985). When this basic quantum theory is utilized, quantum mechanics, it may thus be understood in terms of the Biblical Doctrine of Retribution. In sum, this doctrine states that based on the exact proportion of the population in union with God, God acts by preference to the community in non-contextual ways to end all human suffering Hence, modern applications of the doctrine of retribution may be expressed as a paradigm of quantum mechanics.

The essential character of Yahwistic theory is that Yahweh is the God of the living. It is this commitment to life which makes Him different than all other gods. By its emphasis on life, Yahwehism is hostile to all forms of necromancy and cult's of the dead (Deuteronomy l4:l; 26:l4; Isaias 28:15-l8a; etc.). In the Kabalah, Zohar, medieval philosophy, and modern Jewish thought, messianic redemption is understood to relate to "not dying" (Encyclopaedia Judaica, Vol. 15, pp. l74-5).

The development of the deathless state is centered, intrinsically, upon a change in the regulating mechanism of creation. According to these views, the doctrine of retribution is the intrinsical part of the network of ideas that link providence with the end of all human suffering. Specifically, righteousness-vs-transgression is not an abstract notion, it bears prominence to a doctrine of exactly balanced rewards and punishments which are reflected in the context of the emptying out of man's soul (nefesh).

"Prior to the Greek influence, man's soul signified the...vital force (nefes or nefesh) (Genesis 9:4; 1Kings 1:26; Job l6:4) of the physical body (basar) (Genesis 2:23-24). While death was the complete loss of the soul, the visible and slow loss of man's soul (nefesh) took place throughout the process of aging and development" (Greene, 1987).

As such, the developmental processes (Jeremias 15:9) are intrinsically dependent upon the restoration of a state of uninterrupted union with God. The act of redemption is expressed as an event which will not bear any of the essential behavioral relationships, acts of mankind, that we are accustomed to think about, and yet, it is a conditional expression of the doctrine of retribution: If the preparation of mankind is complete, it is said that a "general redemption of all flesh and blood will come automatically" (Encyclopaedia Judaica, Vol. l4, pp. 6-7):

"Jewish thinkers such as K. Kohler, M. Kaplan, and M. Buber attempted to show that the classic doctrine of reward and punishment was not to be taken literally nor was it to be understood as applying to the individual, but rather to society as a whole" (Encyclopaedia Judaica, Vol. l4, p. 138).

It is this contract to life which lies at the base of the covenant between Yahweh and His people. According to these views, the fall or man from the immortal state is expressed in the language of symbols as a temporary separation between God and mankind: Consequently, their union is not perfect and continuous. Redemption is expressed as the restoration of the state of an uninterrupted union with God (Encyclopaedia Judaica, Vol. 14, p. 5-6). The traditionalists insist that the resurrection from the dead be understood as a symbol (1) affirming that ultimate salvation of mankind is dependent upon God, and (2) that in this salvation aging and death no longer occurs; what is fulfilled is the entire person - "not just the spiritual essence" (Encyclopaedia Judaica, Vol. 14, p. l03):

"In dealing with the question of death and immortality, A.I. Kook holds that death is a defect in creation. The Jewish people is called upon to remove this taint from the world and to save nature from death. Death is wholly imaginary, but it is difficult for man to free himself from this image. Original sin, which led man to a distorted world view, brought about death and fear of death, but repentance will overcome both. R. Kook saw indications of the retreat of death in modern times in the increase of life expectancy" (Encyclopaedia Judaica, Vol. 15, p. 180).

Another Jewish redemptionist, Franz Rosenzweig, held the same basic premise. He concluded that triumph over death, as the supreme form or isolation from God, would take place within the framework of a three stage commitment to the process of redemption: (1) the union of the individual man and God; (2) the union of the individual man with mankind; the world as a spiritual relationship to God; and (3) as a result of the first two stages, God then redeems the world from all human suffering by means of the union of God-man-world (Encyclopaedia Judaica, Vol. 14, p. 8).

"For then true unity is created–God-man-world. Eternity enters into being and death is pushed off and the living become immortals in eternal praise of redemption (Kokhav ha-Ge'ullah (1970), 280;" (Encyclopaedia Judaica, Vol. 14, p. 8).

In Christianity even the knowledge of the process of redemption has been reserved for the few; 'least they understand and there sin be forgiven them' (Matthew 13:10-51). Hence, contrary to popular beliefs, the Bible points to the meaning of life as life, not death:

". . . Is this not why you err - because you know neither the Scripture nor the power of God? . . . But as to the dead rising, have you not read in the book of Moses about the Bush, how God spoke to him, saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not the God of the dead, but of the living (Mark 12: 24b-26).

There have been many instances of evidence contrary to the Greco-Oriental premise of the nature of the soul. For example, this same type of general objection, to the concepts imposed by Baalistic theory (Wisdom 2:23-24; Apocalypse 13:18; "Six hundred and sixty-six" is the number given to Baal and to the false prophet or tendency of religions to seek to impress this mark or philosophy of death on all.), has been proposed by a variety of theologians who have deliberated on the concept of redemption.

"Against the possibility of the state of pure nature there is a particular objection which deserves to be considered: man cannot have even perfect natural happiness without a body, that is, without resurrection after death. But resurrection is a miracle and therefore would not be possible in the state of pure nature. Therefore this state is impossible" (Garrigou-Lagrange, 1957, p. 34).

But even when such prominent biblical scholars presented their evidence and dared to testify to that evidence, most religious people were unable to believe their senses, or publicly acknowledge the information which was disclosed, because it was contrary to the normal reality of everyday experience as well as to the spiritual concepts based upon it - e.g., In many circles this was and still is seen as heresy. As a solution theologians have proposed a variety of opinions, but they all centered around the Greco-Oriental concept of the immortal soul (Garrigou-Lagrange, 1957, pp. 34-5).

Nevertheless, true knowledge of the process of redemption implies an ontological change and sharing in the divine nature (Vann, l947, p. l43): A state of consciousness resulting from a process of conversion whereby all deception of perception is overcome. By no means is calvary to be brushed aside, for according to the Christian perspective, redemption could not occur without the eternal sacrifice, but the phenomena associated with calvary is not synonymous with the ultimate state of mankind. Rather, redemption is a process or function of divine justice which finds its expression in the Biblical Doctrine of Retribution:

"An evil and adulterous generation demands a sign, and no sign shall be given it but the sign of Jonas the prophet" (Matthew 12:39b).

Comprehension of divine justice or the process of redemption is the purely spiritual or mystical side of the Word Made Flesh in early Catholicism; e.g., from the pure transcendentalism of the Areopagite (Acts 17: l7-34) through the pontifical kinghood of Byzantium (Chesterton, 1938, p. 16). Christianity has traditionally maintained that higher state of human development awaits. In theological terms, this ultimate development or kingdom of God is a process: (1) A comprehension, through a process of conversion, of the reunion of God with man, followed by (2) the reunion of God with mankind (parousia or redemption).

"If original justice [the restoration of integrity of nature] is understood adequately, it includes several habits, such as habitual grace, infused virtues, and preternatural privileges, namely, exemption from ignorance, concupiscence, pain, and death. In fact the root of all these perfections was habitual grace, or the union of the soul with God, the author of grace" (Garrigou-Lagrange, l957, p. 25).

Therefore, if the concept of redemption is founded in pure Yahwistic theory, the very nature of the concept is comprehensible only in terms of a state of Being in which aging and death no longer occurs. This literally means claiming Power over the Second Death as the birthright of mankind, which is everlasting life. Furthermore, this state of Being would also by necessity involve a general improvement or stability in the unified-field in matter, which may be understood as the restoration of integrity of nature.

It is in this sense, by elimination of Greco-Oriental beliefs, the Thomist was in the exact sense of the word a humanist, because of the emphasis on the role of human behavior in the theological scheme, and thus, "even more of a theologian; more of a dogmatist, in having recovered . . . the most defiant of all dogmas, the wedding of God with Man and therefore with Matter" (p. 31). In the sense implied by the Word of God, St. Thomas was attempting to return the Christian to Christendom with "a plain truism which can only be missed by those who . . . have simply forgotten what is meant by a Christian" (Chesterton, l938, p. 32): The Biblical Doctrine of Retribution, a concept of reward based upon solidarity (Matthew l2:39b-45), was reflected in the philosophy of the Thomist in terms of perfect infusion of the Holy Spirit or a certain force of a natural order which was reflected within the contextual factors of a quality of life.

"The state of incorrupt nature consists in the perfect subjection of the body to the soul and of the sense appetites to the reason; therefore it implies exemption from the four unfortunate natural consequences, that is, from ignorance, concupiscence, pain, and death. If only the sense appetites are subject to reason without the subjection of the body to the soul, the perfection of nature is only partial, not total, since the defects of old age and death will appear. In this integrity of nature Adam was created, according to revelation, which declares that "through sin death entered the world" (Rom. 5:12); and before sin, Adam and Eve, although naked, experienced no shame; but only after sin, as we read in Gen. 2:25, since before sin no inordinate passion of which they might be ashamed, could arise. This gift of integrity, according to St. Thomas (Ia, q. 97, a. i c. and 3 ad 2; Ia IIae, q. 91, a. i), resided in a certain force of a natural order, just as we find even now that certain people possess greater health and sturdiness" (Garrigou-Lagrange, 1957, p. 23).

In sum: The idea that there is an intimate relationship between thought or consciousness and physical reality is not new. Depending on the language and culture, the power which is hypothesized to be accessed has a common thread which strengthens, sustains (Benson, Kotch, Crassweller, & Greenwood, 1977; Benson, 1982), and evokes awareness of the special quality of life and man's potential for immortality (lCorinthians 12:3-6); the ultimate state of mankind in the Western tradition is referred to as Redemption and the Eastern traditions call it Nirvana. This idea of improved quality of life leading up to and finally including immortality has been the core belief held by many cultures for as long as recorded thought. Yet, this is a substantial shift in awareness for Western science.

"IN THE Western world today, there is a growing interest in nonpharmacological, self-induced, altered states of consciousness because of their alleged benefits of better mental and physical health and improved ability to deal with tension and stress. During the experience of one or these states, individuals claim to have feelings of increased creativity, of infinity, and of immortality; they have an evangelistic sense of mission, and report that mental and physical suffering vanish (Dean). Subjective and objective data exists which support the hypothesis that an integrated central nervous system reaction, the "relaxation response," underlies this altered state of consciousness. Physicians should be knowledgeable of the physiologic changes and possible health benefits of the relaxation response" (Benson, Beary, & Carol, l974).

It is a deepening sense of spirituality which enables the believer to behold and uphold the truth of the matter, despite false evidence, while errors are eliminated and mankind comes into coincidence with divine law (Psalms 113:18; "Open my eyes that I may consider the wonder of your law."). Practicing from this basis bears out Jesus' promise that signs "follow them that believe" (Mark 16:17). Accordingly, the principals involved are presented by the various religions as an opportunity for growth and evolution in a glorious partnership with the infinite manifestations of creation; a process leading up to a time when all mankind is united in the Word of God (Acts 17:22-23; Apocalypse 15:12b). It is the essence of Jewish and Christian Gnostic Redemption claims, and is prophesied to be utilized during the prodigious period of human ascent. This common bond of mankind, so that redemption may occur, is symbolized by a time when "michael rise up, the great prince, who standeth for the children of thy people" (Daniel 12: la), and is to stand out as the greatest advancement in the evolution of mankind, as it lifts logic out of the confines of human intellectuality and into the realm of spirituality, where reason and revelation, logic and divine law coincide.

Subjects:
Five-thousand (5000) people were present at the charismatic event. One-thousand (1000) people who practice contemplative techniques were separated from four-thousand (4000) people who did not. One-thousand (1000) people who did not live within the catchment area and did not practice contemplative techniques were counted as part of the catchment size (1000 + 999,000). Of the one-thousand (1000) people who did practice contemplative techniques, eight-hundred (800) people at the charismatic event who were from the catchment area were separated from the two-hundred (200) people visiting the catchment area. The two-hundred (200) people which were visiting the event were compared to the adjusted catchment area size which is 200,000. This resulted in a figure of l% of the total adjusted catchment area.

In this analysis, the number of people who did not practice contemplative exercises were counted in the analysis of treatment effects during the charismatic event. However, the number of people at the charismatic event who lived within the catchment area and did practice contemplative exercises were not counted for analysis of treatment effect within the catchment area; it was believed that any affect caused by this group would be inferred within the current rates for the catchment area. They were, however, counted for an analysis of their effectiveness as members of the charismatic movement and as social service providers within the existing community, independent of the charismatic event.

Data Collection Instruments:
The data collection instruments were (1) a survey which captured descriptive data relevant to contemplative exercises and place of origin as well as the basic presenting information in terms of type or quality of the affect of the charismatic event, and (2) yearly social indicator data from 1976-1987 were used as a catchment standard. The quality of life index included twelve (12) social indicators; total crime rate, percent of civil cases reaching trial, infectious disease rate, patient application rate, crisis line call in rate, mortality rate, traffic fatality rate, auto accident rate, pollution, unemployment rate, divorce, and alcohol consumption rate.

Procedure:
Differences between the participants were examined with respect to variables noted on the survey. For the catchment area as a whole, a social area model was utilized in order indirectly control for any affect of existing contemplative exercises on the community which would otherwise be difficult to capture. Social area analysis allowed for the participant's address to be used to infer characteristics of quality of life in the community. The adjusted catchment size (200,000) was divided into one-thousand (1,000) people per square mile. The total area which could have been studied by a radial model would have been two-hundred (200) square miles. This study used a model patterned after that used in quantum physics, which involved the dimensional use of the square which is enclosed on all angular sides - i.e., at the corners. This resulted in seven (7) social area aggregates corresponding to an actual use one-hundred-sixty-nine (169) square miles grouped this way: Aggregate I - one (1) sq. ml.; Aggregate I I - eight (8) sq. mi.; Aggregate III - sixteen (16) sq. ml.; Aggregate IV - twenty-four (24) sq. mi.; Aggregate V - thirty-two (32) sq. mi.; Aggregate VI - forty (40) sq. mi.; Aggregate VII -Forty-eight (48) sq. mi.. This method of social area analysis, which differentiates the specific areas of residents who use contemplative exercises was also related to existing community social indicator statistics, to determine to what degree social indicators are dependent upon these characteristics. Various statistical techniques appropriate to each data set were used, including chi-square analysis performed on variables for which there was 25% or less missing data, regression analysis, and analysis of variance (ANOVA).

A variety of questions can be addressed using the area analysis methodology; this evaluation study investigated differences in prevalence patterns as assessed by social indicators, which assessed differences in outcomes or treatment effects following the charismatic event. The results were used, with respect to the social sciences, as evidence, and a statement of need and/or effectiveness of the charismatic movement in the community. The theoretical proof (Theoretical proof is not an abstract notion, it depends on the use of statistical mechanics) was used as evidence to support the hypothesis of an underlying principal of all nonidolic worship, and is to be used in support of the effort to desegregate and unify the religions of the world. Other areas of interest appropriate for the method of social area analysis, which differentiates the specific areas of residents who use contemplative exercises, might include the use of this instrument to investigate the rate of decay or state of all matte r. In this case a more detailed analysis would be required to determine if or to what degree the state of matter in general - i.e., material objects and environmental structures - is dependent upon these characteristics; Judeo-Christian theory hypothesizes such an effect.

Objective 1:
Service delivery, relative to participants of the charismatic event:
To explore the issues of service delivery patterns in relation to the important issues of the proportion of the population practicing contemplative exercises, when related to the social indicator variables of religious conversion and conversion experience resulting in mental or physical healing within the immediate area of the charismatic event. A survey was presented to the population to determine the patterns of conversion experiences. Based on the hypothesis that children would not have a clearly defined way to interpret such experiences, children at the event were surveyed for descriptive data of their affective experience.

Objective 2:
Service delivery, relative to the charismatic event on the catchment area:
To determine whether or not segments of the catchment population were being affected in a differential fashion, specific rates per one-hundred (100) were to be tabulated for each of the seven (7) social area aggregations within the catchment as well as for the catchment area as a whole. The rates for each aggregation were summarized by a total participant rate adjusted for social indicators using the total catchment population as a standard and by the number of people at the charismatic event who were visiting the catchment area; this produced an adjusted standard of the number of participants residing in the catchment area. (A catchment standard for practioners of contemplative exercises has not been established.)

This study used a model patterned after the square cube model used in quantum physics. This involved the dimensional use of the square which is enclosed on all "angular" sides. This structure is repeated periodically in all directions, so that all space is filled up with these squares. Each square has its own equilibrium distribution which would otherwise be expressed in a mathematical expression of its total energy (See Note #1), but for the purposes of this study the energy state is expressed by social indicators. This pattern of "angular" enclosures resulted in seven (7) social area aggregates corresponding to an actual use one-hundred-sixty-nine (169) square miles.

Objective 3:
Service delivery, relative to the charismatic movement on the catchment area:
To explore the issues of service delivery patterns in relation to the important issues of the proportion of the population belonging to the charismatic movement and who practice contemplative exercises within the catchment area when related to the social indicator variables. The idea was to determine if or to what degree the charismatic movement affected the quality of life within the catchment area.

In SUM:
The theory of "invisible transitions" of quantums of energy, "determined by statistical trend[s]," and "by the idea that the world is an indivisible whole in which parts appear as abstractions or approximations, valid only at the classical limit" (Bohm, 1951, p. 144) not only represents a radical and far-reaching change in terms of how such fundamental knowledge is to be expressed, but also in the application or theoretical implications of quantum theory. The objectives of this study involve determining how contextual factors operate in a differential fashion with regard to investigating the effectiveness of service delivery and continuity of care (1) to the segment of the population participating in the charismatic event, (2) within the catchment area as a result of the charismatic event, and (3) within the catchment area as a result of the charismatic movement. This method of analysis is hypothesized to be the easiest paradigm in the support of the hypothesis that behavior is more than the individual's level of consciousness, because it does not require the type of detailed space-time descriptions which would be necessary to prove or disprove hypotheses such as the longevity potential associated with redemption. This method of measurement of aggregates within the catchment area as well as changes to the quality or state of the catchment area as a whole is interpreted as providing evidence in support of the hypothesis that, in every respect, the concepts of energy and momentum are independent of the need for a precise space-time description of the motion of matter. However, the implication implied by Judeo-Christian theory is that the more detailed space-time descriptions would be a necessary model if research similar to this were to be applied in the assessment of a state ultimate world peace and the type of biophysical longevity associated with redemption (life-everlasting).

Objective 1:
Service delivery, relative to participants of the charismatic event.

RESULTS

Dependent variables/Experimental Design: 1A
Total Conversion Experience Rate/Percentages of conversion experience resulting in reported mental or physical relief from symptoms.

Results/Conclusions: 1A
Less than 2% reported such experiences in the early stage of service delivery. This percentage increased to 14% by mid-service and rose to 63% at completion of event. Evidence supports effectiveness of contemplative exercises as a possible mechanism relative to quantum mechanics.

Dependent variables/Experimental Design: 1B
Attitudinal Aspects Of Service Delivery Patterns/Survey collected descriptive data on the perception and attitudinal aspects of service delivery patterns to children.

Results/Conclusions: 1B
30% of the children present experienced conversion related phenomena. For l0% of the total this was a first time experiencing such phenomenon. All of this group reported a pattern of loss of consciousness. Upon regaining consciousness, all reported some affective experience related to fear; i.e., they did not understand what had happened to them and sought comfort from the respective parent or guardian. A follow-up report on this affective component supports the hypothesis that thoughts and feelings about the nature of such experiences are dependent upon how they are defined. Evidence strongly supports the hypothesis of invisible transfers of quantums of energy.

Objective 2:
Service delivery, relative to the charismatic event on the catchment area.

RESULTS
Dependent variables/Experimental Design: 2A
Total Crime Rate/An ANOVA comparison with 11 control periods matched for college populations attending school in the area and on duty police from l976 to 1987.

Results/Conclusions: 2A
8.2% decrease in crime rate (p<.00l) that could not be attributed to year, population, or trends in initial crime rate. Evidence supports effectiveness of contemplative exercises.

Dependent variables/Experimental Design: 2B
Total Crime Rate Trend/Linear correlation between % of treatment and crime rate change, controlling for distance from charismatic event and the ratio of police to population.

Results/Conclusions: 2B
Significant inverse correlations between crime rate change and social area aggregates: Aggregate I, r= -.78, p<.00l; Aggregate II, r= -.42, p<.0l; Aggregate III, r= -.61, p<.00l. etc. Decreased crime could not be attributed to population, or police protection. Suggests transition to greater orderliness with increasing proportion of practioners of the contemplative exercises in the population.

Dependent variables/Experimental Design: 2C
Daily Crime Rate Trend/Time series impact assessment analysis of daily crime rate.

Results/Conclusions: 2C
Significant effect of 200 participants on crime (p<.0l). Decrease not accountable by weather, police coverage, or Neighborhood Watch programs. There was a four-day lag before the impact was significant. It may take a short amount of time for changes in the general social trend to be observed as significant.

Dependent variables/Experimental Design: 2D
Quality of life index included l2 social indicators: total crime rate, percent of civil cases reaching trial, infectious disease rate, patient application rate, crisis line call in rate, mortality rate, traffic fatality rate, auto accident rate, pollution, unemployment rate, divorces, and alcohol consumption rate. Yearly data from 1976-1987 were used. Various statistical techniques appropriate to each data set were used, including chi-squate contingency table analysis, and a regression analysis.

Results/Conclusions: 2C
Significant improvement in the six-month following the charismatic event (p<.005). Suggests a causal relationship between the service activities of the charismatic event and the quality of life for the catchment area as a whole.

Objective 3:
Service delivery, relative to the charismatic event on the catchment area.

RESULTS
Dependent variables/Experimental Design: 3A
Total Crime Rate Trend/Multivariate analysis of the potential change in crime rate trend. Control periods matched for percentage of persons in the same catchment area, college pop., and on duty police from 1976 to 1987.

Results/Conclusions: 3A
Univariate analysis of covariance of change in crime rate slope was significant (p<.02). The effect of community participation in the charismatic movement was independent of control variables. Percentage of participants active in the movement was an effective overall predictor of crime rate.

The ideological position of many in the social sciences is that policy and program decisions should emerge from continual testing of ways to improve the social condition. Typically, accountability issues are most relevant from a social research perspective. "Accountability studies primarily provide information that decision makers, sponsors," and others' "need to judge the appropriateness of program activities" (p.155). "Monitoring the delivery of services is important from the standpoint of decisions concerning program continuation and expansion. The extent to which program specifications actually are met in the delivery of the intervention obviously must be fully documented for policymaking" (Rossi & Freeman, l986, p.157).

Yet, in analyzing or evaluating services provided by the major religions of the world, studies often examine only the crudest of overall indicators. Past research has failed to take into account that the face validity of service delivery patterns may not be readily observable, and yet, when the internal validity of such services are evaluated program specifications actually are met. This evaluation study demonstrates how misleading such an evaluation practice can be. In this analyses' presented in this evaluation, it was seen how patterns of the overall quality of life within the community shifted and improved when the presence of practioners of the contemplative exercises was taken into account.

The theoretical proof provided in this evaluation study supports the hypothesis of an underlying principal of all nonidolic worship, and necessitates a shift in assumptions. Depending on the language and culture, the power which can be accessed has a common thread which strengthens and sustains life (Wallace, Dillbeck, Jacobe, & Harrington, 1982). This universal force is known as energy, prana, the Tao, Orgone, psychic energy, ordic force, Ruh, Spirit, Kundalini, Christ Consciousness, as well as a number of other names (Benson, Kotch, Crassweller, & Greenwood, 1977; Benson, 1982). Whether this true union with God be understood as elicitation of the state of Pure Consciousness or Nothingness from Eastern traditions or the practice of calling upon the Name of the God Who Has No Name - i.e., the Word of God - from Western tradition (Acts 17: 22-23; Apocalypse l9:l2b), practitioners of the contemplative exercises act as a parallel distributive processing system which effects the quality or state of the Ult imate Reality or unified field in matter, and this may be measured by the paradigm provided in quantum physics. Whether it be expressed as field-theory dynamics of quantum physics, the Zen effect of Buddhism, the Maharishi effect of followers of the Vedic tradition, or the Biblical Doctrine of Retribution of the Judeo-Christian traditions, this unifying principle of the Ultimate Reality implies the importance of thought and behavior in the quality of life and of material reality in general. This is not to suggest that the thought processes of man have power in the creation of material reality. There is nothing metaphysical in the idea that consciousness is affected by and thus may conversely change the order of random events at the quantum level, and that given an adequate paradigm of measurement, ultimately such changes may be readily apparent to our perception of three dimensional reality: If there is any mystery in at all, it is the mystery that always arises from incomprehension of the laws of God.

Yet, there is little point in moving ahead with an impact analysis of the Judeo-Christian hypothesis of non-liner increases of biophysical longevity associated with redemption (immortality) without an adequate description of the extent of participation by the target populations of the religions of the world. As a practical and theoretical matter, if an understanding of the biophysical nature of mankind and this redemptive process is to be based on something more than an appeal to inscrutable faith, there must be some modification of the qualities which comprise the elements of faith itself. For instance, the knowledge that practitioners of the contemplative exercises act together as a parallel distributive processing system to produce an effect which results in an improvement in the quality or state of the Ultimate Reality and that in theory the given effect may reach a factor of infinity does nothing for me even though I accept the fact that given its mathematical definition it is true. From this p erspective, it appears that the only real function which segregation of the major religions of the world serves is to maintain a division of mankind, and thus, a force against the hypothesized outcome.

Service delivery, to participants of the charismatic event:
Two percent (2%) reported conversion experiences in the early stage of the charismatic event. The process of service delivery shifted in an increasing pattern as the treatment process continued. The percentage of reported conversion experiences increased to fourteen percent (14%) by mid-service and climaxed at sixty-three percent (63%) at or about the termination of the treatment process. This evidence is interpreted as supporting the hypothesis that, relative to quantum mechanics, practioners of the contemplative exercises act as a parallel distributive processing system which functions as an effective mechanism off service delivery.

In addition, descriptive data was gathered on the perception and attitudinal aspects of service delivery patterns to children. This data showed that, of the children who experienced conversion related phenomena as a first time experience, all reported a pattern of loss off consciousness. Upon regaining consciousness, all reported some affective experience related to fear. They did not understand what had happened to them and sought comfort from the respective parent or guardian. Follow-up report on this affective component supports Rowan's (1983) statement and our hypothesis that thoughts and feelings about the nature of such experiences are dependent upon how they are defined. This evidence strong1y supports the hypothesis of invisible transfer of quantums of energy.

Service delivery, the charismatic event on the catchment area:
In order to determine trends in service delivery and to draw inferences about possible benefits produced by such religious events, very detailed analysis is required. Intimate knowledge of processes which may appear to have no face validity but nevertheless have internal validity is also a requisite. Without such stringent and detailed analysis, meaningful interpretation of service delivery patterns are not possible. From the data in this evaluation, it was seen that conversion related phenomena could be interpreted from social indicator scales. For example, although there was a four-day lay before treatment effects were significant in the six-month analyses' following the charismatic event, it was seen that there was a significant decrease of the total crime rate, percent of civil cases reaching trial, infectious disease rate, patient application rate, crisis line call in rate, mortality rate, traffic fatality rate, auto accident rate, pollution, unemployment rate, divorces, and alcohol consumption rat e. In addition, with an increase of distance from the event, there was an increasing tendency towards the state of disorder. These significant inverse correlations between crime rate change and social area aggregates suggest a transition to greater orderliness with an increasing proportion of practioners of the contemplative exercises in the population. However, future research designs might also consider researching the liner rather than non-liner limits of this effect, by requiring the type of detailed space-time descriptions which would be necessary to prove or disprove hypotheses such as the longevity potential associated with redemption. In any event, these analyses' suggest a causal relationship between the service activities of the charismatic event and the quality of life for the catchment area as a whole.

Service de1ivery, the charismatic movement on the catchment area:
The method of social area analysis, which differentiated the specific areas of residents of the charismatic movement who use contemplative exercises was related to existing community social indicator statistics. The idea was to determine to what degree the charismatic movement affected the quality of life within the catchment area. In this analysis it was seen the change in crime rate slope was a significant trend. The effect of community participation in the charismatic movement was independent or control variables. This evidence supports the hypothesis that withdrawal of this service provider would lead, indirectly, to an imbalance of the social structure. It was seen that the percentage of participants active in the charismatic movement was an effective overall predictor of crime rate.

In Sum:
The face validity of service delivery patterns provided by the major religions of the world may not be readily observable. However, when the internal validity of such services were evaluated program specifications were found to have been met. In this analyses, it was seen how patterns of the overall quality of life within the community shifted and improved when the presence of practioners of the contemplative exercises was taken into account. This evidence strongly supports the hypothesis of invisible transfers of quantums of energy. The theoretical proof supports the internal validity of services provided by the charismatic movement, as well as the hypothesis of an underlying principal of nonidolic worship. Yet, there is little point in moving ahead with an impact analysis of the Judeo-Christian hypothesis of biophysical longevity (immortality) without an adequate description of the extent of participation by the target populations of the religions of the world. Future research designs might also consider researching the liner rather than non-liner limits of this effect, by requiring the type of detailed space-time descriptions which would be necessary to prove or disprove hypotheses such as the longevity potential associated with redemption. This theoretical proof is to be used for program development in support of an effort to desegregate and unify the religions of the world. Note # 1: This is the general quantization condition. The environment we are describing is comprised of a variety of environment structures, human, animal and vegetable substances as well as the varieties of forms of consciousness, behaviors and other functional characteristics. These are actually different forms of matter and because all matter is restricted to its own discrete value, the boundary conditions are somewhat artificial from an experimental point of view. To complicate this we must ultimately include a distance factor, characteristic of all material systems in quantum theory, for example, that "may be millions of miles away" (p.117); that is "if there are many particles which exert forces on each other, the wave equation applying for that case will still have as its consequence the conservation of total energy and momentum of the system. Hence . . . classical causal laws that are taken over directly into quantum mechanics are contained in the wave equation. . . . It is not surprising, therefore, that t he first step in solving any specific quantum theoretical problem . . . is to find the correct expression of the wave equation for the system in question" (Bohm, 1951, pp. 79-80). Choosing to analyze the effect in terms of social indicators, without solving for a wave equation will therefore only produce a statistical argument rather than yield the statistical aggregate; i.e., "so many quantum processes [which] take place in any classical process that the deviation of the actual result from the statistical average is negligible" (Bohm, 1951, p. 142). Yet this gives, roughly, the right results and greatly simplifies the mathematical treatment.

Survey Form

Street Address________________________________________________________________ City and State________________________________________________________________ Your age________________ Please answer these questions with a yes or no. (yes/no) Do you belong to a prayer group? _______ Are you a member of the Charismatic movement? _______ Do you have religious experiences when you pray? _______ Do you experience the Spiritual Gifts when you pray? _______ Did you have a religious experience at this service? _______ If you did, was it in the beginning of the service? _______ About mid-service? _______ About the end of the service? _______ Did you loose consciousness? _______ Was this the first time you have had this kind of experience? _______ Do you believe you received a healing from this experience? _______ Did you understand what was happening to you? _______ Did you think the experience was pleasurable? _______ Or, did you experience any fear? _______ If you (or your child) did experience and fear, would you explain your reaction. (We are asking parents and guardians to fill this section out for the children) (please record answer) ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________ ____________________________________________________________________________

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