Aero modellers in the city

Mumbai's flights of passion





Here's why an increasing number of aeromodellers in the city are giving vent to their fantasy

Who says a childhood dream can't come to life when you're older? Just ask a group of folks who gather at the Race Course each weekend, who are testimony to that. For come Saturday and Sunday mornings, you'll find people of all ages chasing the early blue skies with their pet hobby -flying! Tiny model aircraft, we mean. This is aeromodelling -a hobby about building and flying model aircrafts, that's catching on in the city, of late... WHEN PASSION MEETS A CHALLENGE
The idea is to get the craft into the air and control it as you try manoeuvres and formations, and have a blast with other fellow flyers.
Says Darius Engineer, of Dhobitalao, who has been chasing his hobby since childhood, “Flying is not a cakewalk; but it's easy to learn the basics fast. The range of a remote-controlled aircraft is 1.6 km (by the line of sight), but when it's that high you may not see the craft, so 300 feet is ideal.“ Any chance of mid-air collisions? “Yes, that's a possibility, so there are usually not more than four or five models in the air at a time. Each flight lasts 7-10 minutes, after which one gets mentally fatigued. Then you simply take a break and start again,“ he says.
Another flyer Jim Desai, who comes here all the way from Borivali, says aeromodelling has more takers now than ever before. “Flying is one of the most innate desires; everyone wants to try it. While most people can't fly a real plane, the feeling of operating a model one via remote control is equal ly thrilling and, in fact, more difficult. In the former, you can gauge a situation from the cockpit and decide what to do, but when aeromodelling from the ground level, you have to estimate what might happen,“ he says.
WHEN FUN TAKES OFF
The enthusiastic flyers gather here by 10 am, planes in tow. And in about half an hour, the buzz starts. They tote along the fancy models to a clearer area, remote controls in hand, and quite soon you hear shouts like “taking off ' and “ready on field“ from everywhere. Says Rakesh Verma, founder of an Indian aeromodellers club, “The flying doesn't happen too early as it's a Sunday so by the time everyone comes by, its 10 am. It's also safe as there are supervisors and each aeromodeller follows a certain discipline.“ And the planes -models that are replicas of existing or imaginary aircraft -can be seen in a mind-boggling variety! Newbies have smaller ones in paper or thermocol while others have plastic, metal, balsa wood, fibreglass and polystyrene ones.
MORE NEEDS TO BE DONE
Says Umesh More, chair man of a flying club More people need to take up aeromodel ling. It's an intelli gent hobby and prepares young people to under stand aviation better. Thus, in itself, it's very educative. We have an annual air show where people from all over con verge at Aamby Valley, as well other local shows, but we need still more awareness and talks for this hobby.“
IT'S A GREAT TEACHER
Desai, a pilot trainer by weekday and aeromodeller by weekend, says he eats, drinks and breathes his hobby, says, “It's a tremendous feeling -you are engineer, builder, navigator, pilot and maintenance engineer -all rolled into one. It also teaches you a lot about physics, the principles of flight and hand-eye coordination.“
For Now Gen, that's so far been brought up on diet of TV and smartphones, it makes for a smart change.“More city kids are waking up to this new brand of gadgetry that makes them think on their feet,“ he says. “I guess also brings out the child in everyone as it's a fantasy come true.“
WHEN
Around 30-40 aeromodellers fly their craft on Saturdays and Sundays, round the year, except for the monsoon months.
MAKING AND COST INVOLVED
The plane model kits can be bought from websites and assembled. Prices range between `20 for a Chuck Glider made of thermocol paper to ones made from styrofoam and balsa wood that start at `300 to `30,000.Jet engine-fitted and other radio-controlled ones go upto `19 lakhs, depending on the model.
“ DO YOU NEED PERMISSION?

Yes, it's a must, says Engineer. “As per International Civil Aviation regulations, you cannot fly an aircraft of any kind over populated areas below a height of 2,000 feet above the highest obstacle within a radius of 1 km.
Thus, the Race Course is apt as there are no structures there.
Also, drones are not allowed.“

Queen named Ketevan

Hunting for a Georgian queen in Goa

Ruins of Saint Augustine complex, Old Goa. 

A 17th century royal martyr, Portuguese friars, a ruined Augustine church and a search that stretched on for over 25 years

Once upon a time, in a land far away, lived a queen named Ketevan. And centuries later, two governments, priests, archaeologists, historians and genomics researchers would work together to try and find a part of her body lost in the ruins of a Goan church.

The time, to be precise, was the early 17th century. The land, Kakheti in eastern Georgia, a hilly region known for its wine. Ketevan’s husband had died after ruling briefly, and her son Teimuraz was king, but as a vassal of the Persian Shah Abbas I.

Teimuraz was proving a less-than-ideal ruler of a dependent kingdom. He had flirted with the Ottomans and Russians, both rivals to the Persians. Abbas was threatening to invade Kakheti. In 1614, Ketevan offered herself as a hostage to Abbas in a failed attempt to prevent carnage.

She was held in Shiraz until 1624, when Abbas offered Ketevan, a grandmother in her 60s and a devout follower of the Georgian orthodox church, the option of converting to Islam and joining his harem. She refused and was killed—strangled, after her flesh had been picked apart by red hot tongs.

In Shiraz at the time were two Portuguese friars of the order of St Augustine from whom Ketevan had taken some comfort. Since she was seen as having died for her religion, she was a martyr.

The Augustinians hoped that with a little finessing about how close she had been to becoming a Catholic, Rome might make her a saint. This would be strategically convenient for spreading the faith in Eurasian lands, which had well-established churches of their own.

For saints to be venerated, you ideally needed relics. So, the friars exhumed Ketevan’s body. In 1628, they took some of her remains to her grateful son, who had them interred at Alaverdi cathedral—and allowed the friars to open a mission in Georgia.

Ketevan did end up a saint, but of the Georgian church. Her remains were being moved from Alaverdi to a safer location amid raids on the region when the horse carrying the remains lost its footing and fell into the river Aragvi. The relics were washed away. Fragments of her body were thought to be in other places, but this much was known from contemporary accounts: her right arm had been taken to Goa in 1627 by Portuguese friars to be interred in the St Augustine complex.

The Augustinians left the complex in 1835, after which it collapsed in stages (to become what may be familiar to Hindi film viewers as the 1965 thriller Gumnaam’s eerie overgrown-by-forest structure through which the cast bemusedly wanders as the song Gumnaam Hai Koi plays). There was no record of what happened to Ketevan’s relic when the complex was abandoned.

Today, the St Augustine complex is a spectacular ruin. A towering shard from what used to be a five-storey facade pierces the sky. Around it lies an expanse of laterite blocks, basalt slabs, masses of bricks, once-indoor tombstones bearing coats of arms.

Photo: Srinath Perur

It’s palpable—the grandeur of what must have been, and indeed the futility of grandeur itself. But to walk around the complex with Sidh Mendiratta—a researcher whose area of interest is at the junction of history, heritage and architecture—is to have it all come alive again.

He points out patches of faded red oxide work, sections of walls where the original azulejos tile-work has been restored. From weathered stone, he extrapolates to lives once lived here, to chambers in the convent where the monks ate, prayed and rested.

In the early 2000s, Mendiratta was a Portuguese exchange student studying architecture in Goa, when he visited the ruins. “It was love at first sight with the site,” he says with a laugh. (An enduring love too, for though he’s now a postdoctoral researcher at Coimbra University, Portugal, he returns when he can.)

Mendiratta ended up making the ruins part of his studies—his final project was to build a computer model of the complex in its prime. That brought him in touch with the Goa circle of the Archaeological Survey of India (ASI).

Beginning in the late 1980s, the Soviet Union and then independent Georgia began efforts to locate the Goan relic of Ketevan. This seems to have been prompted by the publication of a book in 1985 by Armenian historian Roberto Gulbenkian that for the first time brought together fragmentary accounts to present the story of Queen Ketevan.

Over the next 25 years, multiple Georgian delegations descended on Goa; the foreign minister of Georgia visited his counterpart Jaswant Singh and requested assistance in finding the relic; Georgian archaeologists conducted an unsuccessful excavation in the church complex; ASI teams looked for the bone without luck.

In 2003, Nizamuddin Taher of the ASI took over as head of the Goa circle. “It was my first independent charge,” he recalls. “I was not looking at any fresh excavations.”

His priority was to resolve certain administrative issues. For the St Augustine complex, his plans were limited to clearing some of the piled-up debris so that visitors could move about the complex. But the previous searches for the relic had got the locals excited.

“There was a romantic hype,” Taher says. “The story of Queen Ketevan was prevalent in Old Goa.” Taher’s colleagues were keen to work on the site, and then Mendiratta came along, asking to study the ground plan of the church. They started removing debris to make a transverse path in January 2004.

Where the relic of Queen Ketevan was concerned, previous teams were working from a single clue (probably obtained from a huge 1958 collation by Silva Rego of historical documents relating to Portuguese missions in the East). It stated that a black box containing the bones of Ketevan was installed on the second window on the epistle side of a chapel. The Georgian team, sure that it had to be the main chapel, had taken apart the area with such enthusiasm that it needed to be reconstructed with cement. They found nothing.

Taher and his team were not really looking for the queen’s relic as they continued clearing debris in 2004. Then, they found a basalt tombstone at the floor level under two metres of rubble. It had the name Manuel de Siqueira engraved on it. Mendiratta was intrigued. There was something familiar about the name, but he could not quite place it. He went to the library. “Sidh did not sleep that night,” Taher recalls.

It finally came to him. Mendiratta says, “The tombstone with the coat of arms is mentioned in an old chronicle as being in a place called the Chapter chapel.” It was in the 12th volume of Rego’s collation and it mentioned all the tombs in the St Augustinian complex. It said the Chapter chapel with the tomb of Manuel de Siqueira also held the black box with the Ketevan relic.

“I am very dispassionate,” Taher says. “As an archaeologist, bahut kahani sunte rehte hai... (we keep hearing stories...), but when this clue came in—we all had gooseflesh.”

It took work to identify the second window of the chapel on the epistle side. But when they looked under it—nothing. There was no trace of the sarcophagus. Mendiratta says, “We were both excited and disappointed. We were sure that we were in the right place, but the box was not there.”

They resumed work in 2005. Taher explains that excavation sites are covered in between seasons of work. When excavation resumes, “you remove the cover and you do brushing”. They had started on the brushing, when, “First thing—we get a bone.” It was just lying there, in two pieces. Taher’s colleagues were excited, but he was wary.

“It was out of context,” he explains. It was found a couple of metres away from the second window, and there was no trace of the box. To add to the uncertainty, they found two more bone fragments. And the lid of the sarcophagus, fallen on the other side of the window, but no trace of the box itself.

A Georgian delegation arrived in 2006, headed by father Giorgi Razmadze of Tbilisi’s St Ketevan church. They requested the relics be handed over to them. Taher asks, “How could we give them the bone unless we were sure it belonged to the queen?”

He felt genetic analysis may establish the provenance of the bones. Several laboratories in the US and Europe had been successful in obtaining DNA from old, unpreserved samples. But, Taher says, “It is difficult to send an archaeological antiquity to another country.” So, the analysis would have to be done in India. The trouble was—no ancient DNA studies had ever come out of India.

Taher got in touch with K. Thangaraj at the Centre for Cellular and Molecular Biology (CCMB), Hyderabad. Thangaraj had just started the first ancient DNA facility in India. He agreed to try and extract DNA from Taher’s samples.

We are made of cells; almost all cells contain DNA; a person’s DNA can be unique in the manner of a fingerprint. Hence, the use of DNA in placing people at a crime scene or establishing parentage. But how was DNA to prove useful with the old bones found at the St Augustine complex?

For starters, even obtaining DNA from the bones could not be taken for granted. Ancient DNA—that is, DNA from old, unpreserved specimens—is notoriously hard to work with. Thangaraj says, “There is no single protocol that works with all samples. We have to keep modifying the procedure for different samples.”

And then, even if the bones yielded DNA, what could it be compared with? There was a small relic claimed to be from Ketevan at the church in Tbilisi, but the history around it was murky enough that its own provenance could not be taken for granted.

Thangaraj and his colleagues decided to go at the problem by trying to extract from the bone samples a kind of DNA known as mitochondrial DNA (mtDNA). There are more copies of mtDNA in a cell as compared to the other sort, so it’s easier to work with when genetic material is not forthcoming.

The other thing about mtDNA is that it is usually passed down unchanged from mother to child. But on the rare occasion it will undergo a random change, and this will mark all the woman’s descendants from then on. The tag marking a new branch of descendants is called a haplogroup. Identifying haplogroups in a person’s mtDNA can help geneticists place her geographically, which is what the researchers hoped would happen with the bone samples they had.

“An archaeologist should never part with his samples,” says Taher. So, he went to Hyderabad in November 2006, carrying with him the bones wrapped in cotton. A CCMB team took samples and worked on them for almost three years but could not successfully amplify DNA from the bones.

Niraj Rai is a researcher at CCMB who worked on the bone samples from 2010 onwards. “The best source for ancient DNA,” says Rai, “is the tooth.” Then, in order, the bone of the inner ear, ribs, finger-bones, the skull and finally, the long bones. “Unfortunately, what I got was a long bone.” And even then, keeping the significance of the relic in mind, he had to work using only a tiny amount of bone powder.

Because it is so hard to obtain DNA from old specimens, and so easy to contaminate them with genetic material from people working in the lab, ancient DNA labs tend to be fortresses of a peculiar sort.

Take the ancient DNA facility at CCMB. It is in a building that houses lab animals to keep it away from other labs with human DNA. The building itself has a retractable staircase—Rai has to press a button so the flight of steps reaches the building. (This is apparently to keep snakes from snacking on lab animals.)

Then, footwear must be changed at two points before getting to the lab and protective clothing worn. The air-circulating system is such that filtered air flows outwards from the lab and then the chamber beyond. Outside is a list of almost comically stern instructions, including one that says all pens and calculators that enter the lab must have been irradiated in UV light for at least two days.

For their second attempt, the CCMB team had refined their technique and had access to better equipment. This time, they were successful in sequencing mtDNA from the bone samples. The first bone that had been recovered from the St Augustine complex had a haplogroup—U1b—they had never seen in contemporary Indian DNA samples. They wanted to compare the sequence with mtDNA from modern Georgians.

The St Ketevan Church in Tbilisi swung into action and shipped over saliva samples from 30 east Georgians. (Perhaps never before has a religious establishment been such a willing partner in a scientific investigation.) Some of them had the U1b haplogroup, showing it was prevalent in the region.

The other two bone samples had haplogroups typical of western India and likely came from locals. Additional tests confirmed that the U1b bone came from a woman. So, in 2013, it was established that the bone found in two pieces in 2005 was consistent with being from a Georgian woman.

It was the first time an ancient DNA result was being reported from India. When Rai, Taher, Thangaraj and their colleagues tried to publish their findings in a scientific journal, they were asked to verify their work by repeating it in a different lab.

Thangaraj points out that this is a fairly standard precaution with ancient DNA results. “Unfortunately, there is no other lab in India,” he says. The researchers argued that contamination was unlikely because the U1b haplogroup they were reporting had not been seen in India in the more than 20,000 samples they had in their database.

The journal did not relent and the paper, titled Relic excavated in western India is probably of Georgian Queen Ketevan, was published in another journal—Mitochondrion—which agreed with their reasoning.

As the “probably” in the paper’s title suggests, it still cannot definitively be said that the bone belonged to Queen Ketevan, but as Taher puts it, the combined weight of “history, literary documents, archaeological excavations and genetic analysis” point to it being so. “Our work is over,” he says.

But what is definitive, anyway? At the Archaeological Museum at old Goa is the image of a haloed, determined-looking woman wearing a small crown. And in front of her is a glass box with two brown tubules. A placard says they are the relics of Queen St Ketevan of Georgia.

I’m thrilled to think of the human drama they have been connected with. I ask the museum in-charge if they are original. He says, “If we keep the original there, I will have to hold a lathi and stand next to it day and night.”

He enjoys a laugh at my naivete, then continues. “If anything happens to the bone, first the excavators will get a heart attack. Then, I will get a heart attack.”

Asked where the relic is now, Taher says, “It’s somewhere in India. We do not disclose the location.”

Relics are believed to possess an aura. Even independent of the religious dimension, Ketevan’s certainly does. Perhaps it comes from the combined light of being many things to many people.

It is an object of veneration to the Georgians, something that is no doubt redoubled by their having expended resources and emotion in its pursuit. To the archaeologists, it is the significant discovery that can come along only a few times in a career that involves such painstaking, meticulous work. To the Indian scientists, the relic is associated with their first result from a technique that is expected to make major contributions to what we know of our past.

And it must mean something to the organizers of the Ketevan Music Festival that began this year—with some of the concerts held in the St Augustine ruins.

In 2010 a filmmaker and artist named Gayatri Kodikal went to the St Augustine complex to shoot the ruins. The ASI was at work and the site was closed. She got talking with some of the archaeologists and heard about Queen Ketevan and the relic. “I was hooked on the story,” she says.

Since then, her obsession with the tale has taken her to Georgia and Portugal to visit archives and see places, people and artefacts related to the story. Currently, it is the inspiration for a board game she is creating. It’s called The Travelling Hand.

The queen’s post-mortem travels may not be finished yet. Talks are on between the governments of India and Georgia, and who knows, it may not be long before Queen Ketevan’s travelling hand finally reaches home, 400 years after she left for Shiraz.

Srinath Perur is the author of the travelogue If It’s Monday It Must Be Madurai and the translator of Ghachar Ghochar.

इस तरह शरीर को छोड़ बाहर निकलती है आत्मा

 
मृत्यु के बाद जन्म और जन्म के बाद मृत्यु, यह दुनिया का एक अटल सत्य है। वे लोग जो पुनर्जन्म की बात पर विश्वास नहीं करते उनके लिए यह बात पचानी काफी मुश्किल है कि वाकई आत्मा अमर है और शरीर छोड़ने के पश्चात वह नया शरीर धारण करती है।

किस्से-कहानियों में हमने आत्मा के अलग ही रंग-रूप को देखा है लेकिन वाकई आत्मा शरीर को छोड़कर बाहर निकलती है यह बात कुछ समय पहले तक एक रहस्य थी। लेकिन अब इस रहस्य से भी पर्दा उठा दिया गया है।
आत्मा का आकार क्या होता है, उसका स्वरूप क्या होता है, क्या वो इंसान के चेहरे की तरह ही दिखती है या उसकी आकृति अलग होती है? यह कुछ ऐसे सवाल हैं जो अकसर एक जागरुक मस्तिष्क में उठते रहते हैं।   
रूस के प्रख्यात वैज्ञानिक कोंस्तांतिन कोरोत्को ने अपने एक नए प्रयोग के द्वारा यही बात साबित करने की कोशिश की कि आखिर आत्मा का वास्तविक स्वरूप क्या है और आत्मा शरीर को किस तरह छोड़ती है।
कोंस्तांतिन कोरोत्को ने बायोइलेक्ट्रोग्राफिक कैमरे की सहायता से जीवन की अंतिम सांसें गिन रहे व्यक्ति की गतिविधि को कैप्चर करने का निर्णय किया।

किरकियन फोटोग्राफी के सहारे कोंस्तांतिन कोरोत्को ने देखा कि जब व्यक्ति मरने वाला होता है तो सबसे पहले उसके मस्तिष्क और नाभि की ऊर्जा समाप्त होती है। जबकि जांघ और हृदय सबसे अंत में अपनी ऊर्जा खोते हैं।

इसके अलावा वे लोग जिनकी मौत अचानक या फिर हिंसात्मक तरीके से होती है उनकी आत्मा जब शरीर छोड़ती है तो वो थोड़ा अलग होता है।

कोंस्तांतिन कोरोत्को के अनुसार वे लोग जिनकी मृत्यु अचानक होती है या लंबी बीमारी के बाद जिनकी आत्मा शरीर छोड़ती है उस समय तक उनके शरीर की ऊर्जा का क्षय बहुत कम हुआ होता है। इसलिए उनकी आत्मा दुविधा में रहते हुए शरीर छोड़ती है, उनके शरीर के किस हिस्से की मृत्यु पहले होगी यह बात निश्चित नहीं रहती।
सेंट पीटर्सबर्ग स्थित रिसर्च इंस्टिट्यूट ऑफ फिजिकल कल्चर के निर्देशक कोंस्तांतिन कोरोत्को द्वारा विकसित की गई ये तकनीक रूस के स्वास्थ्य मंत्रालय द्वारा समर्थित है और करीब 300 डॉक्टर इस तकनीक के सहारे कैंसर से पीड़ित लोगों के हालातों पर नजर रखे हुए हैं।

पौधों का गुप्त जीवन

पीटर टौम्प्किनऔर क्रिस्टोफर बर्ड

मानव जीवन की सच्ची मैट्रिक्स (आव्यूह) माँ पृथ्वी पर फैली हरियाली की चादर है, लिखते हैं पीटर टौम्प्किनऔर क्रिस्टोफर बर्ड।

कुल मिलाकर,25 लाख वर्ग मील क्षेत्रफल पत्ती की सतहेंप्रतिदिन, इंसानों और जानवरों के लिए ऑक्सीजन और खाद्य उत्पादन करने हेतु प्रकाश संश्लेषण की चमत्कारिक प्रक्रिया में लगी हुईहैं।प्रमाण अब कवियों और दार्शनिकों की उस दृष्टि का समर्थन करता है किपौधेभी जीवित, साँस लेते हुए, और संवाद करते हुए जीव हैं जो व्यक्तित्व और आत्मा की विशेषताओं के साथ संपन्न हैं।

पौधे आप को प्रत्युत्तर दे सकते हैं 

मार्सेल वोजल आईबीएम द्वारा आईबीएमके इंजीनियरों और वैज्ञानिकों के लिए रचनात्मकता में एक पाठ्यक्रम देने के लिए सम्बद्ध किए गए।प्रयोगों ने बताया कि पौधों ने मानसिक ऊर्जा का प्रत्युत्तर दिया था।यदि उन्होंने ध्यान दिया, एक पौधे ने ठीक वैसी ही प्रतिक्रिया दी जैसी कोई इंसानी दोस्त या प्रेमी देता है।

पियरे पॉल सौविन एक ऐसी प्रणाली को तैयार करने में सक्षम थे जिसके चलते एक बर्फीली रात को घर लौट रहा एक आदमी अपने गैराज के दरवाज़े खोलने के लिए अपने पालतू फिलोडेनड्रोनकोसंकेत दे सका।

एल जॉर्ज लॉरेंस बाहरी अंतरिक्ष से अजीब से संकेतों को प्राप्त करने के लिए जीवित ऊतक का उपयोग करने में सक्षम थे, जो मित्र-मंडली के बीच प्रसारण सा होता प्रतीत होता है।यदि वैश्विक स्तर पर सत्यापन परीक्षण आयोजित किए जाते हैं, तो जैविक प्रसारण सुनना संभव है।

सोवियत वैज्ञानिकों ने पाया है कि पौधे अपनी भावनाएँहम तक पहुँचा सकते हैं। दर्द से उपजती रुलाई एक अत्यंत संवेदनशील इलेक्ट्रॉनिक उपकरण के माध्यम से सुनी जा सकतीहै।करमेनोव उम्मीद करते हैं कि पौधे अपने पर्यावरण को स्व-संचालित करने और अपने स्वयं के विकास के लिए इष्टतम स्थितियाँ स्थापित करने में सक्षम हो जाएँगे।एक पौधा भेद कर सकता है कि दुश्मन कौन है और दोस्त कौन। एक पौधा जिसे पानी दिया गया हो, वह उसे अपने किसी वंचित पड़ोसी के साथ साझा कर सकता है। दूरगामी संभावना है किधूप को बिजली में बदलने के लिए क्लोरोफिल का इस्तेमाल किया जा सकता है।

जे. सी. बोस द्वारा की गयी खोज

बोस ने पाया कि धातुओं, पौधों और जानवरों की प्रतिक्रियाओं के बीच शायद ही कोई अंतर था।घटित होती चीज़ों का अकार्बनिक, वनस्पति और संवेदनशील में विभाजन उनके द्वारा कृत्रिम पाया गया था।

गेटे (गोएथे) ने पाया किपौधों के रूपपूर्व निर्धारित नहीं होते, लेकिन खुशी-खुशी गतिशील और लचीले होते  हैं, जिससे वे दुनिया भर में अनेकों परिस्थितियों के अनुकूल हो जाने में उन्हें सक्षम बनाता है। उन्होंने ओछेपन के एक सिद्धांत का सुझाव जिसके अनुसार सेब अपने पेड़ की शाख तक पहुंचा, ठीक वैसे जैसे गुरुत्वदलील देता है कि क्यों सेब टूट के ज़मीन पर आ गिरता है।उसने पृथ्वी और उसके जलमंडल (हाइड्रोस्फीअर) की तुलना एक महान जीवित प्राणी से की, जो लगातार सांस लेता, सांस छोड़ता है।

लूथर बरबैंक ने पाया कि पौधों को जैसा आप चाहें वैसा विकसित होने के लिए राज़ी किया जा सकता है। वास्तव में, वे शायद ही कभी स्थिर या परस्पर अदल-बदल होने योग्य थे। वे आपके चुने हुए अधिक सुंदर रंगों और रूपों में ढाले जा सकते हैं। बरबैंक अक्सर पौधों से बात करते थे औरविशुद्ध रूप से सुरक्षा और प्यार के अपने आश्वासनों के माध्यम से कैक्टसों को अपनी कांटेरहित किस्में विकसित करने के लिए फुसलाने में सक्षम थे।

कार्वर पौधों से महज़ बातचीत कर के उनका इलाज करते हुए, उन्हें स्वस्थ कर सकते थे। उन्होंने सैकड़ों उत्पादबनाए और आविष्कारित किए, लेकिन कभी अपने आविष्कारों से पैसा नहीं कमाया।जब वे एक फूल को छूते थे, उनका कहना था वे अनंत को छू लेते थे।उनका दावा था कि, सारे राज़ बाइबल में हैं, पर तभी जब लोग उस पर विश्वास कर सकें।

 

पौधे संगीत से प्यार करते हैं 

पौधों और जानवरों पर संगीत के प्रभाव का महिमा-मंडान कृष्ण और तानसेन की कहानियों में बड़े ज़ोर-शोर से किया जाता है। प्रोफेसर टीसी सिंह ने अन्नामलाई विश्वविद्यालय में यह सिद्ध करने के लिए प्रयोग किए कि हार्मोनिक ध्वनि तरंगें पौधों के विकास, फूल खिलने, फल लगने और बीज की पैदावार को प्रभावित करती हैं।पश्चिमी और भारतीय शास्त्रीय संगीत का प्रत्युत्तर बहुत सकारात्मक था।

पदार्थ से पहले मन 

वैज्ञानिकगण डी ला वार्र और उनकी पत्नी ने एक ब्लैक बॉक्स तैयार किया जो कुछ दूर से पौधों के विकास को प्रभावित करने के लिए एक तस्वीर का इस्तेमाल करता था।उन्होंने अद्भुत परिणाम पाए।इसके अलावा,आगे के परीक्षण यह दर्शाते हुए दिखे कि पौधे मशीनों से निकलने वाले विकिरणों को नहीं बल्कि अप्रत्यक्ष रूप से प्रयोगों में शामिल मनुष्यों को प्रत्युत्तर दे रहे थे।

प्रभावतब भी पर्याप्त था जब कोई अविकिरण नहीं किया गया था, लेकिन प्रयोग टीम को विश्वास दिलाया गया था का मामला कुछ वैसा ही है।रेवरेंड फ्रेंकलिन लोएह्र ने पौधों के विकास पर प्रार्थनाओं के प्रभाव की स्थापना की।