Quantum Physics, ESP, & Holy Fire® Reiki Across Spiritual Traditions
I am a Vietnam War veteran, a survivor of Agent Orange, and a man who walked through Stage IV cancer on the other side of a clinical trial. I am also a Jain practitioner under Gurudev Shree Chitrabhanu, a rancher in the high desert of Caballo, New Mexico, and a scholar who has spent more than four decades trying to understand how organizations tell stories — and how people's stories make worlds.
None of that background is incidental to this book. Every thread of it runs through the concept of the Quantum Sixth Sense.
This book integrates my autobiographical manuscripts on the Quantum Sixth Sense and my comparative theological reflection on whether a Roman Catholic can practice extrasensory perception (ESP) or "third-eye" awareness without entering occult territory. I weave together my experiences as a Vietnam veteran exposed to Agent Orange, a Stage IV cancer survivor, a Jain practitioner cultivating avadhi-jñāna (clairvoyant knowledge), and a Catholic by birth and baptism. Drawing on Jain epistemology, Catholic magisterial teaching, and quantum non-locality (QNL) theory, I explore whether clairvoyant perception should be understood as an innate, ethically disciplined expansion of consciousness or as a spiritually perilous attempt to unveil hidden realities outside the economy of grace. I situate this tension within my broader work on quantum storytelling and regenerative epistemology. Engaging parapsychology and quantum interpretations (e.g., Radin, 2006; Stapp, 2009; Kastner, 2013), I argue that while ESP QNL metaphysics reframes consciousness in relational and non-local terms, orthodox Catholic theology maintains a categorical prohibition against self-initiated divinatory practice. The essay concludes that these two theological grammars remain structurally irreconcilable within a single confessional framework, even as they converge in a shared ethical concern for relational responsibility in an entangled world.
As a Holy Fire® Reiki 'master', my belief the trinity (Christ, God, and Holy Spirit) is not at odds with my Jainism (Jain-Seer practice) nor with the Four Clairs, and my decades of work in antenarrative, Tamaraland, and Quantum Storytelling. The contribution of this book is to make this case.
When I survived cancer, I did not survive it alone. Something — call it intuition, call it the prayers of people at a distance, call it the entangled field of love between me and Grace Ann — was operating beyond the reach of the five physical senses. I had been practicing Jain-seeing for decades: the disciplined cultivation of avadhi-jñāna, the clairvoyant knowing that Jain epistemology describes as direct cognition across space and time. And I had been theorizing quantum storytelling, a method that treats narrative not as a record of the past but as a field of possibility waves shaping futures not yet collapsed into decisions.
This book is a call to action: for interdisciplinary, transdisciplinary, and cross-cultural research into the varied ESP Metaphysics practices of Quantum Non-Locality (QNL). You — scholar, practitioner, veteran, healer, organizational leader, curious reader — can help by sharing your microstories. What have you known before you could know it? Where have you been, in perception, before your body arrived? What has healed across the distance between you and someone you love?
Together, across the silos of academic disciplines that have kept these questions apart for too long, we can begin to answer them.
In this book, we only call on goodness and light. In Jainism, the ethic is compassion for all being, Ahimsa to all, and to release karmic attachments. In Holy Fire® Reiki, the focus is on Jesus, God, and Holy Spirit.
— David M. Boje (Arihunta)
Caballo, New Mexico · March 14, 2026
This exercise is the gateway to the entire book. The Preface introduces seven mindfulness blocks — mental noise, restlessness, future-fixation, past-looping, attachment to what cannot change, self-criticism, and paralyzing doubt — as collapsed localist storylines that sever non-local knowing. In your quantum storytelling framework (Boje, 2014), each block is a premature wave-collapse that prevents the clair signals of clairvoyance, clairaudience, clairsentience, and claircognizance from arriving. The leaf-stream visualization is not relaxation; it is the operational quantum release protocol that restores the antenarrative field so the Four Clairs can function for you: Clairvoyance = visual, Clairaudience = hearing, Clairsentience = kinesthetic emotion, & Claircognizance = direct knowing. You may be familiar with one Clair more than the others, but anyone can use the exercises in this book, and with disciplined practice engage all four Clairs.
Quantum storytelling treats narrative as a possibility wave. Your seven blocks are moments when you can collapse those waves before they turn into rigid, linear narratives or stuck stories. This leaf-practice meditation is from Pramoda Chitrabanu. It names the block (makes the waveform visible), gives you choice to place it on a leaf, and releases its quantum energy to the ocean (that transmutes it). In Tamaraland terms (Boje, 1995), each block is a room you can be locked inside. The leaf-float meditation opens the door so you can walk polyphonically between the clair rooms.
Allow 20–30 minutes for a full session. Shorter versions (10 minutes) work for daily maintenance. You will need a quiet space, a notebook, and a pen.
Return to this exercise before every chapter practice. Chapter 5 (Intuition) shows how body signals are drowned by blocks 1 and 2. Chapter 6 (Jain-Seeing) requires clearing blocks 6 and 7 for avadhi-jñāna to operate. Chapter 10 (Chakras) builds directly on this foundation by engaging the chakra system once the mind field is clear. Chapter 13 (Ensemble) extends this into collective leaf-release for groups.
Chapter 1 asks the foundational question: Can quantum non-locality (QNL) provide a theoretical framework for ESP? The practice exercise trains you to inhabit the epistemic threshold state — a mode of awareness that holds the question of non-local knowing open without rushing to resolve it. Section 1.1 frames this: sixty to eighty percent of people report at least one ESP episode (Cardeña, 2018), yet these experiences are culturally dismissed before they can be examined. This exercise corrects that reflex at the level of the practitioner's own nervous system. Section 1.4's call to action requires you to collect your first microstory, which is the closing step here.
Bell's theorem (1964) proved that the universe is non-local at its foundations. Aspect's 1982 experiments confirmed it. The 2022 Nobel Prize formalized it. Stapp (2009) argues that consciousness is the locus of quantum measurement and cannot be fully described within the local framework of Quantum Field Theory. The 'threshold state' this exercise cultivates is the human analogue of the quantum measurement event: the moment before the possibility wave collapses into a decided experience. You are practicing the capacity to linger in that moment — to be present to non-local information before ordinary narrative closure converts it into 'just a feeling' or 'mere coincidence.'
Allow 25 minutes. Have your non-local journal nearby.
For practitioners with an existing meditation practice: after step 5, extend the threshold sitting to ten minutes. Practice moving to the Theta brainwave range (4–8 Hz) through slow breath and body-stillness. Notice whether the 'knowing' quality of the field shifts in texture as you move deeper. Record the phenomenological differences between Alpha and Theta threshold states in your journal.
This threshold posture is the prerequisite for every subsequent exercise. Chapter 4 (Microstorying) builds on the journal entry generated here. Chapter 6 (Jain-Seeing) provides the epistemological vocabulary for what 'knowing before knowing' is called in the Jain tradition (avadhi-jñāna). Chapter 11 (Remote Viewing) extends threshold awareness into spatial non-locality. Chapter 13 (Training) contextualizes this as Stage 1: Recognition.
Chapter 2 moves from the philosophy of non-locality to its physics: Bell's theorem, QFT, and the confirmed violation of local hidden-variable theories. But Boje anchors this physics in the lived experience of the Caballo ranch — Fancy at the fence knowing something crosses the space-time between barn and house. This exercise translates that argument into a somatic, relational practice: the Chi/Qi energy ball exercise that Boje uses with homeless veterans, and the Story Sculpting Pairs Exercise from Augusto Boal's Theater of the Oppressed tradition. Both exercises allow you to experience field-level non-locality before theorizing it.
This practice develops sensitivity to the bioelectromagnetic / subtle energy field and is a foundation for Chapters 8 (Reiki), 9 (Shamanism), and 10 (Chakras).
Find one partner for this exercise. You will not speak during the sculpting phase.
The Chi ball exercise directly prepares for the Reiki session in Chapter 8. Story Sculpting pairs with the Enthinkment Circle ensemble practice of Chapter 13 and the organizational attunement work of Chapter 7. Fancy's non-local knowing (Chapter 2 microstory) is the interspecies equivalent of the somatic knowing you are developing here. Chapter 3's muscle testing builds on the same body-as-sensor premise.
Chapter 3 uses the Agent Orange microstory to argue that extractive epistemology is not only morally bankrupt but physically wrong. Muscle testing (applied kinesiology) is introduced as a daily-life practice through which the body registers non-local information — about food, decisions, relational fields — before analytical thinking can catch up. Grace Ann and Boje use it throughout their day. This exercise teaches the protocol so you can begin developing your own body-intelligence database.
Muscle testing assumes that the body's meridian/organ energy system is instantaneously responsive to its relational field — not only to physical substances but to questions about alignment, ethics, and consequence. The quantum explanation is that bodies are interconnected energy systems that react across the entangled field before deliberate analysis is possible. The methodological key is neutrality: the tester must be energetically clear (hence the Preface meditation as a prerequisite) and the testee must hold the question without pre-deciding the answer.
This requires no partner and can be done anywhere. It is less precise than the arm-extension method but immediately available.
Muscle testing is a sensing tool, not an oracle. Use it to surface information, not to abdicate decision-making. Never use it to test another person without their informed consent. Never use results to manipulate others. This is the Ahimsa boundary (Chapter 12) applied to somatic knowing. All for the highest good. I used muscle testing several times a day, to check on my choices. By daily practice, I have a strong sense of what are good and less good choices.
Chapter 4 establishes the methodological foundation for the entire research program: ethico-socio-phenomenology, quantum storytelling coding, entanglement episode mapping, and the microstorying protocol itself. Section 4.1 defines a microstory as the smallest unit that carries a complete ESP QNL event — five to fifteen sentences that preserve the antenarrative freshness of the experience before retrospective narration colonizes it. This exercise teaches you to apply that protocol to your own experience, producing research-grade data while simultaneously deepening your own perceptual self-knowledge.
Every microstorying entry should include all seven elements:
Allow 30–40 minutes. Use your non-local journal or a fresh document.
After completing your own microstory, find a practice partner and exchange microstories. Read each other's accounts without comment for two minutes. Then, for five minutes, each person reflects aloud: What in the other's microstory resonated with an experience of your own? This is the collective dimension of the research: entanglement episodes between separate practitioners recognizing shared non-local knowing patterns.
Chapter 5 argues that intuition is the most democratic of the ESP QNL practices — available to everyone, happening constantly, and systematically dismissed by a culture trained to privilege deliberate analytical reason. Radin's presentiment research documents measurable physiological response to future stimuli before they appear. Fuchs's ecology of the brain provides the phenomenological framework: the body is a relational field, not a container for mind. This exercise develops somatic literacy — the capacity to read your body's non-local signals precisely and reliably.
This is the foundational practice for intuition development. Perform it once daily, preferably in the morning.
Based on Radin's presentiment research protocol, this practice develops your awareness of the body's pre-event response — the one-to-three second temporal non-locality documented in the laboratory.
The hardest discipline of intuition development is distinguishing genuine non-local signals from anxiety, desire, or projection. Practice this discernment with the following checklist, applied to any strong intuition that arises in daily life:
Chapter 6 situates clairvoyance and precognition within Jain epistemology's five-form taxonomy of knowledge. Avadhi-jñāna is direct extrasensory cognition of material objects across space and time — not a supernatural gift but a capacity latent in all conscious beings that becomes available as karmic obscurations are shed through ethical practice and contemplative discipline. Section 6.2 describes Gurudev Shree Chitrabhanu's lineage teaching that clairvoyance is inseparable from ahimsa. The Arihanta microstory reveals the critical teaching that transforms the practice: Arihunta means not only 'conqueror of inner enemies' but 'everyone is your friend.' This reframes clairvoyance entirely — from a combat-posture of vigilance to a relational openness that allows the non-local field to be perceived without ego-interference.
In Jain metaphysics, jñānavaraniya (knowledge-obscuring) and darshanavaraniya (perception-obscuring) karmas are the specific obstacles to avadhi-jñāna. These map precisely onto blocks 6 (self-criticism) and 7 (doubt) from the Preface. The pratikaramanam practice — returning, reviewing, releasing — is Chitrabhanu's daily method for shedding these karmas. The QNL account: clairvoyance is non-local spatial and temporal perception whose reliability varies with the energetic coherence of the perceiver.
Allow 30–40 minutes. Perform this practice in the morning or at dusk — traditionally liminal times when subtle perception is heightened.
Trataka (steady gazing) is a classical preparatory practice for clairvoyant seeing. Place a lit candle at eye level, 50–60 cm away, in a darkened room. Gaze at the flame without blinking for as long as comfortable (beginning practitioners: 30 seconds; experienced: up to 5 minutes). Close your eyes and observe the afterimage. Hold it in the visual field for as long as possible before it fades. This develops the visual concentration that is the preparation for inner clairvoyant perception.
Chapter 7 consolidates telepathy, mindreading, and autowriting as two modes of non-local intersubjective communication: receptive (another's mental states arriving in your awareness) and transcriptive (content arriving from a less clearly identified non-local source, recorded as it comes). Section 7.3 shows how organizational 'ensemble leadership' is collective telepathy. Section 7.4 frames autowriting as quantum journaling: writing in a state of open, non-directed attention in which the content is treated as arriving rather than constructed.
The ganzfeld paradigm produces a homogeneous visual field that reduces external stimulation, allowing subtle non-local signals to be noticed. This simplified version uses only an eye mask and white noise.
Chapter 8 situates Holy Fire® Reiki within the QNL framework through Boje's own healing microstory: the thermal warmth that moved precisely through his left leg during a Zoom session across state lines, and the Quantum Timeline Therapy session that restored his Catholic faith alongside his Jain practice. Section 8.2 reviews the clinical evidence: De Villiers (2024) found effects from distant Reiki comparable to in-person sessions — a result that cannot be explained by local mechanism. Section 8.4 establishes the ethics: consent, restraint, and humility are non-negotiable.
This exercise is available to all practitioners as a contemplative-intention practice regardless of formal Reiki training. However, practitioners who wish to offer distant Reiki to others must have completed at minimum Reiki Level II training from a qualified teacher and must have explicit informed consent from any recipient.
If during a healing session you are guided to a specific memory (past-you who needs healing), follow this with care. Float above the timeline, observe the memory from a compassionate distance, allow the healing intention to collapse the negative charge of that memory without re-traumatizing it, and return to present time. This is temporal non-locality applied to healing — exactly what Kastner's transactional interpretation describes as a backward-in-time confirmation wave.
Chapter 9 is the most ethically complex chapter in the book. Boje discloses that he trained extensively in Michael Harner's Core Shamanism, achieved significant results, and then left — upon discovering that practices he had sworn to secrecy were already published in anthropology journals, constituting Indigenous intellectual property being monetized without attribution. Section 9.1 distinguishes Indigenous shamanism from Core Shamanism appropriation. This exercise takes the ESP capacities of shamanic practice while refusing appropriation of the cultural vessel.
Indigenous Ways of Knowing (IWOK) and Western Ways of Knowing (WWOK) are not interchangeable. The ESP capacities accessible through shamanic altered states — expanded temporal and spatial perception, access to non-ordinary information, somatic knowing of another's condition — are real and cross-cultural. The ceremonial, cosmological, and relational context in which each Indigenous tradition embeds these capacities is not separable from them without loss. This exercise accesses the ESP capacities through WWOK-compatible methods (the breath, the drum rhythm, the body) while explicitly refusing to claim shamanic lineage, ceremony, or cultural authority.
Rhythmic drumming at 4–7 beats per second induces Theta brainwave states (4–8 Hz) in which non-ordinary perception becomes accessible. Use a drumming track rather than live drumming; many are available freely online (search 'shamanic drumming 30 minutes'). This is a WWOK-appropriate use of a universal acoustic phenomenon.
This applies the PERVIEW methodology from Chapter 9.3 to a team or organizational field.
Chapter 10 maps chakra and subtle body systems across traditions (Vedic/Tantric, Jain, Chinese, Japanese, Andean, Western esoteric) and grounds them in quantum biology: quantum coherence in photosynthesis and bird navigation demonstrates that living systems maintain quantum-coherent states far larger than particle physics assumed possible. Vitiello's (2001) dissipative quantum brain model proposes that cortical dynamics involve collective quantum modes whose field extends beyond the skull — which is the subtle body, described in physics language. This exercise fully develops the SeerFire practice into a 30-minute protocol incorporating Chitrabhanu's seven-chakra colors, the four Clairs, brainwave progression, and the Seven Bs of quantum storytelling transformation.
You may use these or choose your own — the choice belongs to you. These are Chitrabhanu's (1979) associations: Root (1st): deep red; Sacral (2nd): orange; Solar Plexus (3rd): yellow-gold; Heart (4th): green or rose; Throat (5th): bright blue; Third Eye (6th): indigo or violet; Crown (7th): white or gold-white. Each chakra is associated with specific perceptual modes aligned with the Four Clairs.
Chapter 11 covers the three most spatially and temporally ambitious forms of ESP QNL practice: remote viewing (perceiving a distant physical location without sensory access), premonition (receiving warning signals from future events), and synchronicity (meaningful coincidence as non-local relational correlation). Section 11.1 describes the STARGATE program (1978–1995) and Targ and Puthoff's controlled protocols. This exercise teaches the coordinate remote viewing protocol, the premonition journal, and the synchronicity mapping technique.
This protocol is adapted from the STARGATE program's operational viewer discipline: record before feedback.
After experiencing a meaningful coincidence, use this protocol within 24 hours while the experience is fresh.
Chapter 12 asks the hardest question in the book: Whose ESP counts as evidence, and whose is classified as superstition? Section 12.2 applies Miranda Fricker's concept of epistemic injustice — testimonial injustice (your account is unjustly discredited) and hermeneutical injustice (you lack conceptual resources to make your experience intelligible to others) — to non-local knowing in a culture whose mainstream frameworks cannot accommodate it. The Ethical Reflexivity Log is the methodological instrument for keeping all ESP practice honest.
This is not a one-session exercise but an ongoing log that should accompany all ESP practice throughout the book. Start it today; add to it after every session.
After each ESP practice session, open your Ethical Reflexivity Log (a separate notebook or document) and record responses to the following four questions:
This exercise governs all exercises in the book. It is the ethical wrapper around Chapter 8's consent requirements for distant healing, Chapter 9's IWOK/WWOK distinction, Chapter 7's telepathic attunement (attending to another's field without their knowledge is a violation), and Chapter 13's ensemble leadership ethics. The elder's warning (Chapter 12 microstory) — 'when you study it, you take it out of the living and put it in the dead' — should be re-read monthly.
Chapter 13 synthesizes the entire book's developmental arc into a five-stage practitioner training model (Recognition, Body Attunement, Signal Discrimination, Relational Integration, Ensemble Leadership) and describes specific practice methods across domains. The opening microstory is the emblematic moment: thirty years of clinical non-local knowing suddenly named, framed, and welcomed into a community of practice. What the training gave her was not the capacity but the vocabulary, the framework, and the community. This final exercise implements the core weekly practice protocol — the partnered impression exchange — and the full Enthinkment Circle group format that Boje hosts every Tuesday.
This practice consolidates all the entries from across the book's exercises into a pattern-recognition review. Perform it weekly.
This is the format Boje uses every Tuesday on Zoom. It can be adapted for in-person gatherings. Minimum group: four persons. Optimal: eight to twelve.
Chapter 13.5 ends: 'The capacity you need is already in you. What QNL practice gives you is not the capacity but the context — the vocabulary, the community, the methodological framework, and the institutional permission to develop what was always already available.' Your final exercise is this: name the non-local knowing capacity you have always had but never fully claimed. Write five to ten sentences. What domain does it operate in? How has it served you? What would it do if it were developed rather than suppressed? This is your final microstory. Submit it. You are a co-investigator.